https://gkiouzelisabeltasos.blogspot.com
Orthodoxy - Gkiouzelis Abel-Tasos
Ireland and British Isles of my heart
English Flowers of Orthodoxy 3
ORTHODOX CHRISTIANITY – MULTILINGUAL ORTHODOXY – EASTERN ORTHODOX CHURCH – ΟΡΘΟΔΟΞΙΑ – SIMBAHANG ORTODOKSO NG SILANGAN – 东正教在中国 – ORTODOXIA – 日本正教会 – ORTODOSSIA – อีสเทิร์นออร์ทอดอกซ์ – ORTHODOXIE – 동방 정교회 – PRAWOSŁAWIE – ORTHODOXE KERK - නැගෙනහිර ඕර්තඩොක්ස් සභාව – СРЦЕ ПРАВОСЛАВНО – BISERICA ORTODOXĂ – GEREJA ORTODOKS – ORTODOKSI – ПРАВОСЛАВИЕ – ORTODOKSE KIRKE – CHÍNH THỐNG GIÁO ĐÔNG PHƯƠNG – EAGLAIS CHEARTCHREIDMHEACH – ՈՒՂՂԱՓԱՌ ԵԿԵՂԵՑԻՆ / Abel-Tasos Gkiouzelis - https://gkiouzelisabeltasos.blogspot.com - Email: gkiouz.abel@gmail.com - Feel free to email me...!
Orthodox Celtic and Anglo-Saxon Church
http://orthodoxy-rainbow.blogspot.com/search/label/english%20articles
http://orthodoxy-rainbow.blogspot.com
Orthodoxy-Rainbow
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2021: Noted British Author Paul Kingsworth Baptized at Orthodox Monastery in Ireland
The noted British author, thinker, and activist Paul Kingsnorth was united to Christ in holy Baptism at the Romanian Orthodox monastery in Shannonbridge, Ireland, on the feast of Christ’s Baptism on January 6 this year.
“As a Western newcomer to Orthodoxy, I have a lifetime’s learning journey ahead of me, but I already feel like I have arrived home,” he commented on this momentous step.
Kingsnorth, 49, who lives in rural Galway, Ireland, is known for both his fiction books and essays on the environment, as well as the environmental-activist Dark Mountain Project, which he founded in 2009 and directed until 2017. However, he was never a materialist, like many others in the movement, he says. Instead, he has been searching for the deeper Truth for many years.
“I first discovered Christian Orthodoxy four years ago when I walked into a small church in Bucharest. That powerful experience stayed with me, but I could not have known that it would lead me on a journey that would lead to me becoming a member of the Romanian Church,”
Kingsnorth told the Basilica News Agency.
“I felt both joyful and peaceful afterwards … and cold! But a stronger sense that I had arrived somewhere I was meant to be. My reception into the Church has been a great privilege, and the [Romanian] community here in Ireland has been so welcoming to me and my family,” the writer said.
Father Tudor Ghi??, who baptized Kingsnorth, recalls that he impressed upon the famous writer that being a Christian is a never-ending work that should bring spiritual joy, deeper than the initial feelings of enthusiasm upon finding Orthodoxy.
On his own website, Kingsnorth writes that he was on a long spiritual search that led him through Zen Buddhism, Taoism, mythology, Sufism, traditionalism, Wicca, and various other practices. However, something was always missing.
He writes:
Then, in 2020, as the world was turned upside down, so was I. Unexpectedly, and initially against my will, I found myself being pulled determinedly towards Christianity. It’s a long story, which I might tell one day. Suffice it to say that I started the year as an eclectic eco-pagan with a long-held, unformed ache in my heart, and ended it a practicing Christian, the ache gone and replaced by the thing that, all along, I turned out to have been looking for. In January 2021 I was baptised and received into the Eastern Orthodox Church. I don’t know where the path leads from here, but at last I know how to walk it.
Rod Dreher, an Orthodox author and admirer of Kingsnorth, who once recommended him to read Kyriacos Markide’s The Mountain of Silence, writes that,
“Paul is different. He sees the emptiness of our mechanical civilization with much wiser and more searching eyes than Houellebecq, but he also has hope, because even before he was a Christian, Paul believed in the sacred. He sensed the presence of the divine immanent in nature. He only needed to make contact with the Source.”
In September, OrthoChristian reported that Orthodox actor and musician Jonathan Jackson moved to Ireland to help support the newly-established Monastery of the Life-Giving Spring Romanian Orthodox Monastery in Shannonbridge.
JTO2
Saint Sophrony of Essex, England (+1993) on the Love and Pain of the Holy Virgin Mary Mother of God
Our Holy Virgin Mary Mother of God (Theotokos) was pained much more than all other women, much more than all other mothers in the world, because no one else was struck, to no one else was done evil like that which was done to Her, the greatest evil of the whole world. They crucified Her Son.
And seeing Him upon the Cross, She was pained so much in her heart...Because of this She can understand every painful existence, and She suffers together with every human who is pained, because She exactly knows what "pain" means. When the soul is seized by the love of God, then, O, how gracious, beloved and joyous is everything! Love, however, goes together with sorrow, and the deeper the love is, even greater is the sorrow.
The Holy Virgin Mary Mother of God never sinned, not even in thought, and She never lost grace, and even She had such great sorrows. When she stood beside the Cross, then Her sorrow was impassable like the ocean, and the pains of Her soul were incomparably greater than the pain of Adam after the expulsion from Paradise, because Her love was incomparably greater than the love of Adam in Paradise.
And though She survived it, She survived only with divine power, with the strength of the Lord, because His will was for the Theotokos to later see the Resurrection, and later, after His Ascension, that She might remain the consolation and joy of the Apostles and of the new Christian people. We do not reach the fullness of the love of the Theotokos, and because of this we cannot fully conceive of the depth of Her sorrow.
Her love was perfect. She loved her Son and God incomparably, but She also loved the people with great love. And what did She sense, then, when they whom She herself loved so greatly and whom She so greatly pained for their salvation, when She saw them crucifying her beloved Son?
This we cannot conceive of, because our love for God and man is small. However, the love of Panagia was incomparable and inconceivable, thus incomparable also was her pain, which remains inconceivable to us.
The Theotokos did not relate in the Scriptures Her thoughts, nor her love for Her Son and God, nor the sorrows of Her soul at the hour of the Crucifixion, because even then they couldn't conceive of it. Her love for God was stronger and more fervent than the love of the Cherubim and Seraphim, and all the powers of the Angels and Archangels were amazed with Her.
http://full-of-grace-and-truth.blogspot.com/2018/02/elder-sophrony-of-essex-on-love-and.html
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A PRAYER OF SAINT ALFRED, KING OF THE ENGLAND
To be found at the end of King Alfred's translation of 'On the Consolation of Philosophy'.
O Lord God Almighty, Maker and Ruler of all creation, in the name of Thy mighty mercy, through the sign of the Holy Cross and the virginity of Holy Mary, the obedience of Holy Michael and the love and merits of all Thy Saints, I beseech Thee, guide me better than I have deserved of Thee; direct me according to Thy will and the needs of my soul better than I myself am able; strengthen my mind for Thy will and the needs of my soul; make me steadfast against the temptations of the devil; keep foul lust and all evil far from me; shield me from my enemies, seen and unseen; teach me to do Thy holy will, that I may inwardly love Thee above all things with clean thought and chaste body. For Thou art my Maker and my Redeemer, my life, my comfort, my trust and my hope. Praise and glory be to Thee now and forever and unto the endless ages. Amen.
http://www.orthodoxengland.org.uk/athapray.htm
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Teachings of Saint Sophrony of Essex, England (+1993)
We should pray God to give inspiration. God enlightens everyone, especially mothers, and gives them inspiration. This is the only way we can bring up children.
Some people speak about ‘marital priesthood’ and assert that in married life one lives the threefold dignity of the Lord. This is speculative theology. The threefold dignity of the Lord (Prophet, King and High Priest) is lived through repentance. Otherwise all those things that are said are a theology of the passions.
In the Old Testament God made known His will negatively through the law, through ‘not’ and ‘no’ – “Thou shalt not kill” and so on. The people were tormented and lost hope because they could not put it into practice, and they cried out: “Come, Thou Messiah, and save us.” In this way the law became “a tutor to bring us to Christ”.
In the Old Testament childlessness was considered a curse because all women wanted to become mothers and grandmothers of Christ, the Messiah. In the New Testament things have changed, because now we live the Messiah, Christ.
God did not create masters and slaves but sons in relation to a Father. All those who become sons of God by grace afterwards also become spiritual fathers of Christians.
God glorified the All-Holy Virgin and kept her in silence. The mystery of the Theotokos is a mystery of silence. For that reason God did not enlighten people to talk about her natural life. However, the Church glorified her.
A saint’s word opens the hearer’s nous, and with this word he can preach a whole sermon.
God’s revelation is not visions, but the advent of divine grace, which comes in stages.
Christ said something once and this word remains for ever. We realise this from the saints as well. They heard a word once and they kept it for the whole of their lives. In this way we also comprehend the energy of God’s word.
For someone to do missionary work in an Orthodox way, he has to have the Holy Spirit within him, but he must also assimilate the culture of the place where he is. Then he can make a contribution.
https://thoughtsintrusive.wordpress.com/2015/07/10/various-words-from-elder-sophrony-of-essex/
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The Prayer of St. Aidan
"Leave me alone with God as much as may be.
As the tide draws the waters close in upon the shore,
Make me an island, set apart,
alone with you, God, holy to you.
Then with the turning of the tide
prepare me to carry your presence to the busy world beyond,
the world that rushes in on me
till the waters come again and fold me back to you."
These are the words of the Holy Bishop and Wonderworker of Lindisfarne, Aidan. May we taste of the closeness he had with Christ.
https://orthodoxy-rainbow.blogspot.com/2019/11/the-prayer-of-st-aidan-video.html
JL.H.
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AN INTERVIEW WITH FR. JOHN MUSTHER OF CUMBRIA, ENGLAND
“Christ Won the Battle and Made my Heart Orthodox!”
Father John Musther, an Orthodox Englishman, serves in the Orthodox missionary parish of Sts. Bega, Mungo and Herbert in Keswick, Cumbria, North West England. His community, which is under the jurisdiction of the Ecumenical Patriarchate, is part of the ancient tradition of the Orthodox Church. The congregation is a living witness of the truth of Holy Orthodoxy to the people living nearby.
In the first millennium, before the Norman Conquest, Church in Britain and in Ireland was in full communion with the universal Orthodox Church, both East and West. Then the differences between Eastern and Western Church were relatively minor, most of them limited to local traditions. Yet striving for holiness was the same.
During that time the peoples of Britain and Ireland gave the world thousands of saints, men and women, kings and queens, martyrs, bishops and abbots, hermits and missionaries. The whole land of Britain retains the memory of the ancient saints of these islands. A great number of early shrines and holy sites are scattered all over Britain and Ireland.
Cumbria, where Fr. John lives, is one of the largest and least densely populated counties in England. The Lake District, part of Cumbria, is one of the most picturesque regions in England, with breath-taking views from the hills. The Lake District is justly famous for many beautiful lakes, hills and forests, and for centuries was inspiring poets and writers, musicians and painters.
In the first millennium Cumbria developed rather separately from the rest of England, and had more links with Wales than with the seven historic Anglo-Saxon kingdoms. Christian life of its inhabitants had been influenced by many traditions - Roman, Celtic (Welsh, Irish and Scottish), Saxon and even Norse. Material traces of all of these can be found today.
The Church tradition holds that St. Patrick, Apostle of the Irish, was born here. This region draws people by its magic beauty and tranquillity—and by its very rich early Christian heritage. Thanks be to God, that the revival of Orthodox Faith and rediscovering of nearly forgotten local saints and shrines is becoming a reality because of people like Fr. John Musther.
* * *
—Fr. John, how did you become Orthodox?
—I met Fr. Sophrony (Sakharov). I was a student at University College London reading for a law degree. It was early 1961 if I remember correctly. At any rate Fr. Sophrony had only recently arrived at the Old Rectory at Tolleshunt Knights, Essex. I knew just a little about Christianity through the Church of England but nothing about Orthodoxy. On Sunday afternoon after the Ninth Hour he invited me into his study while the tea was being made and asked me: what was the purpose of the Christian life? He spoke so gently and when I said that I didn't know, he simply said, 'the purpose of the Christian life is to ask the Lord Jesus to send the Holy Spirit into our hearts that he may cleanse us and make us more like Christ'.
I sat there dumbfounded. My hair stood on end. I had never heard of such a thing. I had no questions. I knew that what he had told me was the truth of his own heart. The only response was to be still and receive the precious gift he was giving me.
His statement was a complete summary of the Scriptures. It was the Word of God to me. It changed the direction of my life. The power of that word still urges me on.
He told me to read, “The Undistorted Image.” Again I felt completely poleaxed. It was like death. How could a man live like this?
I struggled with the Greek culture of the churches at that time. It was also many years before I could overcome the Protestant spirit that I found in me. Then one day I woke up and felt all my objections had fallen away. Christ had won the battle and had made my heart Orthodox. I discovered I was living near the late Fr. Sergei Hackel's parish in Lewes in Sussex. He prepared myself and my wife Jenny for Chrismation in 2003.
—Please, tell us about your parish.
—The two of us moved to Cumbria in 2007 but not before I had been made a deacon with the mandate to see if there were any Orthodox in the area. We had bought a small cottage in Keswick which needed a lot of refurbishment. As the daily offices had already become part of our life we had the attic made into a chapel frescoed from top to bottom by (prominent English Orthodox icon painter) Aidan Hart. The painting was finished before we could move in: it was as though the Saints had moved in before us. (www.orthodoxcumbria.org/ the One Way of Holiness in Christ/ The Living Tradition in the British Isles)
We hadn't far to go before we met our first Orthodox, just 80 yards to the nearest chip shop. We discovered that Orthodox families ran fish and chip shops throughout the top of the county. We had an instant congregation. But the chapel was no longer big enough. Happily for us the local Methodist church had just closed their chapel in the village Braithwaite just two miles down the road. It was perfect for our needs. We were allowed to make it into an Orthodox church for Sunday liturgies while still using the first chapel for Vespers and Matins.
The Orthodox who first came to us were from Cyprus but soon we had English people also asking to be Chrismated. From the very beginning there was a demand to have a liturgy every Sunday celebrated in English. We have a good number of visitors from round the county but a good number more from those who come on holiday to this very popular location. The buildings include a social and kitchen area so after the liturgy we can all sit down and eat and talk. People are often reluctant to leave!
We are very fortunate in having people who are willing to do things. The ladies took in hand the refurbishing the bedrooms from what had been a youth center. So now we can have people to stay. We have been blessed by having a number of families and their children. It is so wonderful that they ask for baptism. Our numbers are 30-50 most of the year round.
The Chapel is on the village green and in summer people sit out in the open air; the children run around and enjoy the village swing. Just higher up is a splendid mountain pool. The water is cold and at Theophany there are only a few who jump in. But in summer it is a glorious spot for adult baptisms.
—You wrote a unique book: The Living Tradition of the Saints and Significance of their Teaching for Us. It contains over 350 pages that reflect the wisdom of saints who lived in the Orthodox East as well as in the Orthodox West in the first centuries of Christianity. This is a fruit of labours, prayers and research of some forty-five years. Could you please tell us how this book was created?
—Fr. Sophrony gave me a letter of Introduction to visit Mount Athos. I stayed eleven days, which was no mean feat when the monastic life was at such a low ebb in 1963. But I had a big gap in my knowledge of what I call the Living Tradition. I had grasped that the Desert Fathers were the bedrock of this tradition. I knew two people like them, St. Silouan and Father Sophrony. But what about the 1500 years in between? In those days (1962) there was virtually nothing in print in English about Orthodoxy. But I had regular access to the great library of Chevetogne and read everything I could, often in French. I started filling the gap. It took something like forty years to complete.
When people found out about what I was doing they were keen to hear, especially about what the Fathers taught about prayer. Then they asked me to write things down. This is how the book came about. It has proved very helpful for people to get an overview of the one way of holiness in Christ. It has to be read again and again. It has never been advertised. I prefer it that way. It is also the story of our conversion to Orthodoxy.
—You have also initiated two very important projects online. One is a British Saints Synaxarion, for which you selected various kinds of information on great many saints of Britain and Ireland: lives of saints, holy sites associated with them, iconography, hymnography, with many photographs and illustrations. One can search the Synaxarion website (www.synaxarion.org.uk) using different criteria: rank, feast-day, icons, troparia and kontakia, holy places, miracles, pilgrimage sites. It is an enormous piece of work. The second project is Early Christian Ireland: here you provide information and photographs of all early Christian sites in Ireland up to 1100, including holy wells, trees and mountains linked to the memory of a saint, Celtic high crosses, round towers, tombs etc. How have you been collecting information on the saints of the British Isles?
—One year we found ourselves in Ireland. We visited some of the holy sites there. I was astounded how many and how rich these places are. But it had been difficult to get information about many of them. So I started making a database so others could find their way also. (www.earlychristianireland.org). People have been very appreciative. Sometimes people ask me to plot for them a two week visitation of holy sites for their vacation!
We have been round Ireland ourselves twice—but there are still gaps in our knowledge. But by now we had became fervent hunters of remote islands, beehive huts and the tombs of the saints. I cannot tell you how excited we got. How close we seemed to these Desert Fathers.
People asked us to “do” Wales, Cornwall, Scotland and the rest of England. But I wouldn't have missed the experience for anything. We feel we have so many friends who surround us, pray for us and encourage us every day.
When we had our chapel frescoed we had our local Cumbrian saints in large size under the central deisis, namely St. Mungo, St. Cuthbert, St. Bega and St. Herbert. We dedicated our Community to Saints Bega, Mungo and Herbert. Around the other three sides of the walls we have St. Anthony, St. Poemen, St. Macarius, St. Barsanuphius, St. John Climacus, St. Isaac the Syrian; St. Maximus, St. Hesychius, St. Gregory of Sinai, St. Simeon the New Theologian, St. Gregory Palamas and St. Silouan.
These are our “clouds of witnesses.” We sing Vespers and Matins every day. We are so happy tacked on to the “end.” Knowing where we are, we know we are truly being saved every day.
—In the illustrated articles on these saints and shrines that you put on the parish website (http://www.orthodoxcumbria.org/) you mention that you and your matushka did visit most of these places yourselves. It must have brought great inspiration and comfort to your soul. Looking at these photographs alone, one can say these are truly “holy landscapes” which transform the soul of nearly each traveller… Who are your favourite saints? What are your favourite holy places?
—We have already mentioned the Saints. Choosing favourite places is hard but some things stand out: the cave of St. Colman Mac Duach (Colman of Kilmacduagh) on the Burren Co Clare, the cave of St. Ninian in Galloway, and the cave of St. Columba at Ellary in Argyll; the island of Illauntannig off the north side of the Dingle Peninsula (county Kerry), the monastic island of Illaunlochan in Portmagee (Co Kerry), Church Island off Waterville (Co Kerry), St. Macdara's Island off Galway; the seastacks of the Orkneys, the shrine of St. Issui in the Black mountains (near Abergavenny, Wales), St. Moluag's church in remote Eynort on the Isle of Skye, St. Triduana's chapel on Papa Westray, Orkneys. All these are an unsurpassable testimony to serious solitude and prayer. We have made 17 booklets of 40 or so pages covering the entire British Isles detailing holy sites wherever we went.
What was then needed was a Synaxarion of saints in the British Isles so that many of them could return to liturgical remembrance in our services. Of course there was already in existence the extremely important Calendar of Saints published by the Fellowship of St. John the Baptist. But the names need to be backed up by information about the saints in easy accessible form. What better to have it all together on a website devoted to this purpose. So we selected all the saints who played an important part in the history of the church in each area. The saints instead of just appearing on a list are placed in a proper historical and geographical context. Indeed by having a “next” button the whole Synaxarion can be read from beginning to end in this way. This makes not only for a beautiful read but supplies abundant information. The final coup has been to include on each entry of the saint not only an icon where available but photographs of all holy sites relevant to each saint. This in turn will stimulate more visits to more holy sites and more pilgrimages. People can download what they want or be sent a printable version of the Calendar. We realize this is not quite the same as the older Synaxarion but technology has made it possible to do something which fits the bill getting to know and appreciate saints in a way we could never do before.
—Could you please talk a little about Cumbria, and offer a brief outline of the history of Orthodoxy in the county? Would you suggest pilgrimage sites the Orthodox faithful would benefit from visiting?
—The church came to Cumbria early. At least two chapels have been found on Hadrian's Wall, Vindolanda and Birdoswald, and Vindolanda may date even back into the fourth century. Just round the corner is Ardwall Island in Galloway where early Irish monks settled in the fifth century. St. Ninian worked out of Carlisle and could have founded the hermit caves of Ninekirks. St. Kentigern (St. Mungo) is said to have preached at Crosthwaite in Keswick. St. Cuthbert was a regular visitor to these western parts. St. Herbert his friend lived on his island in Derwentwater (situated on the territory of Keswick). St. Bega made her cell on the shores of Lake Bassenthwaite very near to Keswick. This is rich stuff for such a small area as Cumbria; and Keswick shows itself to have four saints! What more could we want?
—Is there a growing awareness of the ancient saints and shrines of these isles among the native residents of Cumbria and all Britain? What is your heroic parish currently undertaking in order to contribute to the restoration of the rich Orthodox heritage of your country?
—In 2007 we did an eight-day pilgrimage to the holy sites of Cumbria using the accommodation at Braithwaite. We hunted down holy wells and to our astonishment found seventy—a figure far higher than previous estimates though some are now lost. Astonishingly such density of wells in the northern area of Cumbria is a new revelation and makes it not far off the density of Wales or Cornwall. In 2014, we began a work of restoration and blessing of the wells. We hope to continue this in 2015 and beyond. At the moment we are writing up what is turning out be a lovely book on all the wells.
In the background here is a deeper question: if Orthodoxy is recently returning to this ancient area of Britain and reclaiming its saints and holy places, how can it be meaningful to reclaim the wells also? People can connect with saints, with (British) monastic sites (of which there are several in Cumbria), and with the great crosses (such as Bewcastle and Gosforth) But with wells? Are they not a cultural embarrassment? We have to answer that. Otherwise we are just making a romantic selection of the past which has little to do with reality. Cultural heritage in Cumbria is the county’s only remaining economic asset and here the Orthodox Church is seen to be preserving a very overlooked part of that heritage. We believe that awareness of the spiritual landscape of Cumbria will dramatically increase through pilgrimages, annual blessings of the wells, and of course through what we publish.
—How do you see the future of Orthodoxy here? Do the various Orthodox jurisdictions (Greek, Russian, Romanian, Antiochian and others) work together in this country?
—Did you know Cumbria was not part of England to the tenth and eleventh centuries? It was then swallowed up by the Western church just like the rest of the country. The voice of Orthodoxy has been submerged that long. People are deeply ignorant of it because they have no experience of it. It comes as something of a real shock when we came here.
The first thing has been to establish the liturgy every Sunday; the second thing is to have it in English. We must speak about our Fathers: the Greek speakers that we have saints they know nothing about; the English that they have saints they have all but forgotten about. The kingdom “works” through the prayers of the saints, the Gospel is liveable, and sanctity is possible. This is the core of Orthodoxy and it cannot ever change.
But the religious culture of England (and elsewhere) was turned away from the Mother of God, and all the Saints and the Angels. The communion of earth with heaven was met with denial as was the liturgy as a transforming reality. It lost the one way of holiness at the heart of the Living Tradition. People do not know what they have lost.
Orthodoxy must not add to this tragedy. Generations of young Orthodox have already been lost by lack of vision. Multiple jurisdictions wreak havoc with our witness. Where will we be in fifteen or twenty years time? Perhaps even slimmer than we are now, but hopefully more wise and aware.
Pray for us.
—It was a real pleasure to talk to you, Fr. John! Thank you for the wonderful interview! We wish you abundant blessings from God in all your labors! May He grant you strength for many years!
Dmitry Lapa
https://orthochristian.com/77852.html
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The Lorica of Gildas (9th century)
The Lorica (Breastplate) of Gildas is also known as the Lorica of Loding, and is found in the Book of Cerne.
Trinity in unity, preserve me.
Unity in Trinity, have mercy on me.
I pray,
preserve me from all dangers
which overwhelm me
like the waves of the sea,
so that neither mortality
nor the vanity of the world
may sweep me away this year.
And I also ask,
send the high, mighty hosts of heaven,
that they not abandon me
to be destroyed by enemies,
but defend me now
with their strong shields
and that the heavenly army
advance before me:
cherubim and seraphim by the thousands,
and archangels Michael and Gabriel, likewise,
I ask, send these living thrones,
principalities and powers and angels,
so that I may be strong,
defended against the flood of strong enemies
in the next battle.
May Christ, whose terror scares away the foul throngs,
make with me a strong covenant.
God the unconquerable guardian,
defend me on every side by your power.
Free all my limbs,
with your safe shield protecting each,
so that the fallen demons cannot attack
against my sides or pierce me with their darts.
I pray, Lord Jesus Christ, be my sure armor.
Cover me, therefore, O God, with your strong breastplate.
Cover me all in all with my five senses,
so that, from my soles to the top of the head,
in no member, without within, may I be sick;
that, from my body, life be not cast out
by plague, fever, weakness, suffering,
Until, with the gift of old age from God,
departing from the flesh, be free from stain,
and be able to fly to the heights,
and, by the mercy of God, be borne in joy
to the heavenly cool retreats of his kingdom.
Source: The Lorica of Gildas, also known as the Lorica of Loding from the Book of Cerne.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Note: The Lorica of Loding continues after the section above to appeal to the saints for protection, and then to pray, individually, for protection for all the parts of the body. The remainder of the Lorica is presented below, based on the translation by Hugh Williams in Gildas: The Ruin of Britain … together with the Lorica of Gildas, 1899.
Patriarchs four, prophets four,
apostles, watchmen of the ship of Christ,
and all the athlete martyrs, I ask–
And charge also all virgins,
faithful widows, and confessors,
to surround me by their safety,
and every evil perish from me.
May Christ, whose terror scares away the foul throngs,
make with me a strong covenant.
God the unconquerable guardian,
defend me on every side by your power.
Free all my limbs,
with your safe shield protecting each,
so that the fallen demons cannot attack
against my sides, or pierce me with their darts.
Skull, head, hair and eyes,
forehead, tongue, teeth and their covering,
neck, breast, side, bowels,
waist, buttocks and both hands.
For the crown of my head with its hair,
be the helmet of salvation on my head;
for forehead, eyes, triform brain,
nose, lip, face, temple;
for chin, beard, eye-brows, ears,
cheeks, lower cheeks, internasal, nostrils;
for the pupils, irises, eyelashes, eyelids,
chin, breathing, cheeks, jaws;
for teeth, tongue, mouth, throat,
uvula, windpipe, bottom of tongue, nape;
for the middle of the head, for cartilage,
neck—you, kind One, be near for defense.
I pray, Lord Jesus Christ, by the nine orders of holy angels,
Lord, be my sure armor,
for my limbs, for my entrails,
that you may drive back from me the invisible
nails of stakes, which enemies fashion.
Cover me, therefore, O God, with strong breastplate,
along with shoulder blades, shoulders and arms.
Cover my elbows and elbow-joints and hands,
fists, palms, fingers with their nails.
Cover back-bone and ribs with their joints,
hind-parts, back, nerves and bones.
Cover surface, blood and kidneys,
haunches, buttocks with the thighs.
Cover hams, calves, thighs,
knee-caps, hocks and knees.
Cover ankles, shins and heels,
legs, feet with the rests of the soles.
Cover the branches that grow ten together,
with the toes and their nails ten.
Cover chest, sternum, the little breast,
nipple, stomach, navel.
Cover belly, reins, genitals,
and paunch, and vital parts also of the heart.
Cover the triangular liver and fat,
spleen, armpits with covering.
Cover stomach, chest with the lungs,
veins, sinews, gall-bladder with
Cover flesh, groin with the inner parts,
spleen with the winding intestines.
Cover bladder, fat and all
the numberless orders of joints.
Cover hairs, and the rest of my limbs,
whose names, may be, I have passed by.
Cover me all in all with my five senses,
and with the ten doors formed for me,
so that, from my soles to the top of the head,
in no member, without within, may I be sick;
that, from my body, life be not cast out
by plague, fever, weakness, suffering,
Until, with the gift of old age from God,
I blot out my sins with good works;
And, in departing from the flesh, be free from stain,
and be able to fly to the heights,
and, by the mercy of God, be borne in joy
to the heavenly cool retreats of his kingdom.
Source:
https://acollectionofprayers.com/2018/08/01/the-lorica-of-gildas/
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Sayings of Saint Sophrony of Essex, England (+1993)
When someone has passed through Buddhism he needs to repent and weep a lot. Otherwise a certain pride will remain in him as a residue from his previous life. Carnal sins (fornication) are forgotten through repentance and are easily cured. Psychological and spiritual sins (pride, heresies, experimenting with Buddhism) are not easily cured. It is the same with culture. A monk who spends his time on cultural pursuits shows that he has no experience of repentance. If he had repentance, all his past interests, including culture, would be left behind, since the grace of God would be before him.
What do the words “Keep your mind in hell, and despair not” mean? They mean nothing to us, but Staretz Silouan understood them as a great consolation, because he was going through the period of Godfor-sakenness. That is why he said: “I received the weapon of my salvation.” It was like a triumph. Hell means the withdrawal of God’s grace. This is God’s chastening. For Staretz Silouan the way out was “Do not despair.”
God abandoned the Apostle Peter during the time of trial in order to prepare him for greater grace. He received so much grace from God that even his shadow cured people.
The grace of God that comes to the saints is so great that the soul is unable to keep it. For that reason they leave the world and the monastery. This happened to St Seraphim of Sarov.
When someone who is married does not honour spiritual virginity (purity of heart) and does not exercise it, he does not live well even as a married man, because married life is nourished by this purity of heart.
Godly despair is different from worldly despair. Godly despair is linked with profound repentance, abandonment by God.
The difference between something psychological and something spiritual is the difference between what is human and what is divine. Everything in the spiritual life is the fruit of human collaboration and divine grace.
God arranges sufferings and trials for the proud man so that he might be saved. To someone who is physically strong He gives an illness to stop him indulging himself. Afflictions crush the heart, and this crushing produces prayer.
Man is a microcosm. He repents, he becomes holy, he receives the whole world, and thus a small creation takes place.
We are all murderers to varying degrees. When we are emotionally in favour of a state that fights against another state, we too participate spiritually in the killings that take place.
Practising virginity requires obedience. A monk is not protected from various temptations when he lives with his mother and sister, but when he has the blessing of his Elder and is obedient to him.
The essence of obedience is that someone opens his heart – his hypostasis – and accepts the will of another hypostasis. This enables him to acquire knowledge of all created being. When someone is completely obedient to his Elder, his heart opens up and he inherits the Elder’s ‘riches’ in a very short time. This is not something psychological, but something that comes about in the Spirit. This means that, if the disciple receives a grace from God during prayer, his mind immediately turns to his Elder and he says that this happened by the prayers of the Elder. This is spiritual obedience and love for the Elder. Through this process, obedience to the Elder deadens the passions. This is the only way to deaden and transform the passions.
Often impertinence becomes a burning fire. Simplicity, not impertinence, is needed.
The Apostle Paul expounds the charisma of love in his Epistle to the Romans better than in the Epistle to the Corinthians.
The prayer “Against Thee only do we sin, and Thee alone do we worship” has great theological significance. We worship God, but we are also unable to live with Him. He is a mirror that reveals our ugliness. Thus man grows spiritually both downwards and upwards.
Prayer ought to take place in the dogmatic framework of ecclesi-ology and the Gospel. Otherwise prayer cannot act. And even if it acts, at the time of temptation it departs and is lost. We must be familiar with the whole of God’s training.
There are many degrees of humility. The first is the recognition of sinfulness. Secondly, man compares himself with the perfect law and sees that he is worse than everyone else. Thirdly, he accepts charismas as gifts from God. Fourthly, he sees the humility of Christ.
Keeping Christ’s commandments is for all Christians. The monastic life is a technical method to help us keep Christ’s commandments better. So we do not preach monasticism but Christianity.
I do not like talking about intuition, but about the heart’s awareness and inner conviction, which is the working of divine grace.
We should not oppose the evil one with words, because opposition increases evil. As Abba Dorotheos says, the good swimmer passes under the wave.
Someone ought not to humble himself before those who do not humble themselves, because they will perceive it as weakness and will go on to strangle him. When those who are born again in the Spirit meet someone humble, they humble themselves even more, whereas those who are not born again, when they meet someone humble, take the opportunity to impose themselves on him.
Five minutes of prayer when the whole body is in pain are more precious than a whole night of praying with bodily ease.
It is preferable to do only a little spiritual work, but with peace in our heart, rather than to attempt a lot and lose our peace of heart.
We should prefer to have a little of all the virtues rather than one virtue to perfection, because in this way one’s nous, will and desire are purified. The soul acts in the whole body, so man needs to be wholly cleansed.
We should not only talk about prayer; we should also know how to keep ourselves from hopelessness. Usually people fall as a result of pride or despair. These two are man’s greatest enemies.
Each one has a particular way of life that is unlike any other. All, however, lead to God and end with Him, just as the spokes of a wheel are connected with the hub.
Even in spiritual drought God sends us consolation, as He knows our weaknesses. It would be to our advantage to live our whole life in spiritual dryness but to struggle. In other words, if we could reach Christ through being utterly abandoned by God, through emptying ourselves completely, as happened with Christ on the Cross. Then man would also have great glory. We shall have glory depending on how much we empty ourselves and how much pain we endure.
Nothing, either spiritual or material, belongs to us but to God. It becomes ours when we offer it to God. Through the prayer that we say before the meal, we offer up the material good things to God, and then they become ours, because God gives them back to us so that we can live.
https://thoughtsintrusive.wordpress.com/2015/07/10/various-words-from-elder-sophrony-of-essex/
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“Today is the autumnal equinox, when the hours of light and dark are in equal balance. This is a good day to take stock to make sure that we have a God-given equilibrium in our lives. This may seem a forlorn and frustrating task, until we realize that Christ, who is the perfect specimen of a balanced human being, can calm our agitated or overworked parts, heal our sick parts, and strengthen our weak parts. Gildas, who has been nicknamed the Jeremiah of the early British church because he was so critical of its lax members, believed in fasting and prayer—yet he was equally aware of the danger of going overboard and losing a sense of proportion. He wrote: There is no point in abstaining from bodily food if you do not have love in your heart. Those who do not fast much but who take great care to keep their heart pure (on which, as they know, their life ultimately depends) are better off than those who are vegetarian, or travel in carriages, and think they are therefore superior to everyone else. To these people death has entered through the window of their pride. Grant me the serenity— that comes from placing the different parts of my being under your harmonizing sway. Today may I grow in balance. SEPTEMBER”
― Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
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Saint Wulsin Bishop of Sherborne, England (+1005)
8 January
Died January 8, 1005. Saint Wulsin is described as a loyal and trusty monk whom Saint Dunstan loved like a son with pure affection. When Dunstan restored Westminster Abbey, he appointed Wulsin superior there (c. 960) and finally abbot in 980. In 992, Wulsin was consecrated bishop of Sherborne, but he also continued to serve as abbot of Westminster. The following year Bishop Wulsin introduced a monastic chapter within his see. Wulsin rebuilt the church at Sherborne and improved its endowment. He was a great Benedictine prelate even in that age of distinguished monks.
Several pieces of correspondence with Wulsin are still extant. There is a letter from the scholar Aelfric (then abbot of Cerne) introducing his collection of canons for the instruction of priests. William of Malmesbury records that Wulsin warned his monks that having the bishop as their abbot would cause difficulty in the future.
Wulsin's pastoral staff and other pontificalia survived at Sherborne and were notable for their simplicity, which matched his general austerity. Another second-degree relic not mentioned by William of Malmesbury is the famous Sherborne Pontifical, which belonged to him and is a rich example of Winchester illumination. Wulsin's bodily remains, together with those of Saint Juthwara, were translated to Sherborne c. 1050. Wulsin is venerated at Sherborne, Westminster, Abbotsbury, and Worcester.
https://celticsaints.org/2022/0108e.html
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From the wisdom of Saint Sophrony of Essex, England (+1993)
Freedom is not political independence, but that the evil one has no authority over us.
Not all the saints received the same grace from God, but all filled the vessel that they offered to God.
Sometimes reading patristic writings makes the spiritual life difficult. For instance: a certain Christian has a spiritual experience. If he reads a patristic book he begins spying on himself, trying to fit himself into the corresponding categories of the spiritual life, according to what he has read. Thus the left hand consumes and destroys whatever the right hand does. Great simplicity is required in the spiritual life. Illiterate old ladies whisper prayers to God and have faces like children, whereas educated people speculate and their faces are troubled and aggressive.
Sometimes it is good that agitation arises between the brethren. Because, on the one hand, they escape from despondency and, on the other, they become humble.
Once someone receives God’s grace the war, the battle, begins. He receives great grace and his body must also be transformed. The carnal mentality draws the soul downwards, but at the same time God’s grace draws it upwards. This is a difficult moment. Someone can be led astray from the right or from the left. The psychological pain is great, and it can strike him at the weakest point of his body, his heart or his brain. Then obedience to a discerning Elder is necessary. Our own will must disappear from within us.
One interpretation of the Apostle Paul’s words, “Let the word of Christ dwell in you richly” (Col. 3:16), is as follows: When we hear or read a word of God, we feel it by grace to be food for our heart. This is spiritual, not intellectual, remembrance of God.
Man’s formation and transformation means that he takes the form of Christ’s servant.
The passion of worldly sorrow is a great passion that preoccupies people today. Unfortunately we retain sorrow within us and we caress it until it kills us. One must fight against the passion of sorrow and cure it.
One should not listen to one’s own thoughts, because the devil and the satanic spirit work through thoughts. If someone heeds his own thoughts in trivial matters, the devil will gradually gain power, strength and domination over him. Then he will cast him into major delusions. If the devil tells him to do something and he obeys, later on he will even tell the man to commit suicide and he will obey him.
A Roman Catholic asked me why we Orthodox repeat the Jesus Prayer so often. I told him: “We repeat it because we are slow on the uptake and do not understand. When, however, we understand something, we never leave it.”
The angels sinned in eternity, whereas human beings sin in time.
Western Christians force themselves to pray, and this creates pressure in the brain. The Orthodox pray with ease, because this prayer takes place with the grace that exists abundantly in the Orthodox Church.
Long services usually make inner prayer difficult. After a long vigil service Staretz Silouan said, “We killed the donkey (the body) but we didn’t do anything.” Fasting helps spiritual progress less than prayer, particularly inner prayer accompanied by mourning. Fasting a lot without discretion sometimes creates problems in prayer.
It is easier for people to keep burning charcoal in their hands than grace in their hearts. They perceive divine grace as a consuming fire. What is needed is humility and self-accusation, and for them not to receive divine grace in a festive manner.
People in the West are unaware of the mystery of divine abandonment, of God’s chastening, which is why they fall into despondency. This mystery of divine abandonment and self-emptying is repeated again and again in the life of Orthodox monks, but they know what this mystery is and how to deal with it. Self-emptying leads to glory, if one is able to endure.
God’s commandments are the manner of divine life. Man cannot keep the commandments of God to the full, so he needs grace. Prayer accomplishes this. Sometimes, when someone keeps God’s commandments and lives the ethos of the crucified Christ, he senses God’s grace without praying, or he prays out of love. The aim is not to pray without ceasing (when it is done mechanically and formally); the aim is our communion with God, which is also achieved through prayer.
The Fathers did not ask for many words. They received one spiritual word, left for the desert, and lived for many years with that word. They attempted to put it into practice and they were nourished by it. We say, and we want to hear, lots of words, but we do nothing to put them into practice. When someone talks a lot, he becomes spiritually weak.
Simple people are moved by the slightest thing, and this gives them energy. However, they may also complain and grumble about the slightest thing, and this exhausts them.
Someone who has obedience and love can adapt himself to any situation.
Many people have unassailable ignorance.
As a layman I was very sensitive. Someone was contemptuous of Holy Scripture and thumped his hand on the table. I was in pain for two weeks. Afterwards, however, I stopped being sensitive, because this energy too was transformed.
People in the West live with their brain: their lives are centred on reason. So, if scientists were to invent a machine, they would be able to read people’s thoughts and direct them. All those, however, who live with their heart, within which God’s grace acts, and who pray in their heart, have the sign of the Cross in their heart and no one is able to control them spiritually. They have freedom of spirit.
In the cave of the Holy Trinity (near the Monastery of St Paul) I prayed ardently and wept aloud, because no one could hear me and I had freedom, whereas in Karoulia it was difficult for me, because I had neighbours.
The twelfth chapter of the Apostle Paul’s Epistle to the Hebrews describes the spiritual fact of God’s chastening. Sometimes this chastening from God comes about through the Jesus Prayer, sometimes through weeping, and at other times through Godforsakenness. God trains man in many ways and offers him more perfect knowledge to prevent him experiencing a fall, as did Adam when he was first created. In this way his progress towards God will be steadier.
The following state occurs in those at the start of their spiritual life: something they say or a sin they commit causes them great agitation. We ought to be slightly contemptuous of these forgivable little everyday falls, in order to make some other gains. It is better to be at a low level and peaceful, rather than high up and anxious.
When the heart is on fire for the Jesus Prayer and for various reasons it cannot pray, it is like a dormant volcano.
When someone cannot rebut his thoughts, he should at least tell them to his Elder. Even then he will benefit.
When someone reaches a certain spiritual state and has grace from God, he begins to be taught by God. Then everything instructs him. God sent St Antony the Great to the shoemaker to learn self-accusation, even though St Antony had grace and was superior to the shoemaker, which is why we commemorate St Antony and not the shoemaker. Also, someone who is spiritual is taught by the whole of nature.
When someone who has hidden, unconfessed sins hears a spiritual word, he feels pain somewhere in his body. Divine grace also reveals his state to him in this way, and if he wishes, he can escape from this spiritual misfortune.
When someone prays in a particular way and encounters various obstacles, and at some point he is unable to pray in that way, if he has inspiration, another path will open up. Another way will be found and he will acquire greater knowledge of God.
When we speak about asceticism in the Orthodox Church we do not simply mean bodily ascetic practices, although these too are essential, but the soul’s resurrection from the passions, love towards God and the quickening of the soul by the Holy Spirit.
https://thoughtsintrusive.wordpress.com/2015/07/10/various-words-from-elder-sophrony-of-essex/
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Words of Saint Sophrony of Essex, England (+1993)
When Staretz Silouan died I felt like an orphan for one week. Afterwards I felt differently.
When someone prays in his heart, he is sometimes given a word. This word begets other words. Thus his nous is opened and he grasps the meaning of the whole of Holy Scripture. Every word of revelation encompasses the entire meaning of Holy Scripture.
When someone begins to live according to Christ, the community rejects him. Then he acquires another community, because we Christians also have our own community. We lose nothing, even in this world.
My greatest trial, when I became a monk, was that I had to abandon art, because I thought that through art I would draw near to the eternal. The eternal, however, is approached through prayer, the renunciation of the wealth of the mind and, above all, through theoria of God.
The experience gained by living and practising asceticism in a monastery enables a monk to live in the desert as well. Otherwise he cannot put the desert to good use. When someone departs for the desert and a thought about something (hurting a brother) torments him, this thought will give him no peace.
Spiritual virginity even cures lost bodily virginity. Abba Zosimas, who had both bodily and spiritual virginity, bowed down before St Mary of Egypt, who was a prostitute from an early age. The spiritual virginity that St Mary of Egypt acquired cured her completely.
Spiritual virginity is of greater worth. Spiritual virginity means keeping Christ’s commandments, when one’s nous cleaves to God through prayer. Everyone, whether married or unmarried, can acquire this spiritual virginity. Monks who do not have spiritual virginity are wretched, because they neither have children on the natural level nor do they transfer existence to Paradise.
If people have the idea of being saved and they manage it, how will we monks whose aim is to be saved not manage it?
For a monastery to make progress it must have either an Elder or pilgrims. Pilgrims help monks to reduce their passions, because the monks have to offer them something, to show love and to sacrifice themselves. It is very beneficial when every week one pilgrim is regenerated at the monastery.
– The holy Fathers make a distinction between mourning and weeping aloud. Mourning means compunction. Sometimes the one who mourns breaks into loud sobs, which are of a spiritual and charismatic, not psychological, nature. This is weeping aloud. In this case the desert is necessary, so that no one will hear him weeping. Then the monk is
unable to stay in the monastery. Weeping aloud increases tears.
The parents of monks realise the benefit of their child’s dedication to God at the hour of their death.
No one ought to ask for the priesthood, whereas one ought to ask for the monastic schema, because monasticism is the search for repentance.
When I was a monk at the Monastery of St Panteleimon, I did not want any thought of ordination to the priesthood or diaconate to enter my mind. Nor did I want to suggest that I be ordained. When the Abbot suggested ordination to me, during the service, as they could not put the deacon’s stole on me, I moved my arm to help them. Afterwards this troubled me a lot, in case a desire [for ordination] had perhaps existed within me and had expressed itself in this way. Priesthood brings many temptations. When someone goes forward or begins on his own, he cannot overcome them.
Martyrdom in the monastic life, and in the Christian life in general, consists in how one will live through the successive stages of Christ’s life.
In order for the monastery to function well it must have a discerning spiritual father or a good typikon and good organisation, otherwise it will turn into a gypsy camp.
https://thoughtsintrusive.wordpress.com/2015/07/10/various-words-from-elder-sophrony-of-essex/
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Words of Wisdom: Saint Sophrony of Essex, England (+1993)
Brianchaninov complains in his autobiography about the severity with which his first Elder treated him. In this way he sapped his strength for prayer. For that reason the Elder ought to take care of his spiritual children in every respect.
A monk said: “I am very sure about the things I say from the Elder’s words.”
We live as though we had nothing in our minds and when they ask us, we have something to say.
Sometimes one becomes spiritually weaker after a talk. This happens when one speaks many times a day with energy and intensity.
The holy Fathers do not usually speak in detail about matters to do with marriage and married couples. When someone lives in repentance, he finds the solution to many problems. When someone has the fear of God, he is enlightened to deal with more specific problems.
People will have to answer to God for the word they say to people which is beyond them.
We ought to speak when forced to do so. Then we too force God, Who cannot be forced, and He gives us a word of freedom.
We must respect other people’s freedom. Nothing done by force endures in time and eternity.
When a spiritual father encounters a response from someone, he loves him, because both of them benefit. Therefore it is not wrong for there to be a special love in the Spirit and gratitude between spiritual father and disciple.
When we accept the spiritual father as a gift from God, or when gratitude and thankfulness to God for the spiritual father arise in prayer, then we love him in the Spirit.
When someone wants to change his spiritual father, he must first seek his blessing, and so leave in peace. He should never refer anywhere to complaints or things that happened in the past. If he complains and mentions various events, the devil acquires power over him, whereas otherwise the devil’s fire goes into the air. In the French Revolution someone said: “Give me a letter from someone and I will cut off his head”, in other words, he would find a pretext to put him to death. For that reason, the best we can do in such cases is keep silent.
Spiritual fathers have a difficult task, because they must continually point out their spiritual children’s mistakes. This stirs up a reaction and causes hatred.
When we speak about things that we do not know personally and that are beyond us, we place a barrier (a wall) in front of us that prevents us from experiencing them.
The death of an innocent man imperceptibly changes the whole world for the better, because the energy of the innocent man benefits the whole world and cures injustice.
We ought not to make vows to God. However, if we make them, we must fulfil them.
St John of Kronstadt was once invited to cure someone who was allegedly paralysed. It was a trap, because they wanted to murder him. When St John realised the deception he said: “Let it be, Lord, according to Thy word.” And the allegedly paralysed man became actually paralysed. Subsequently St John prayed and he became well. When someone pretends to be ill, God allows him to become ill.
There is only a slight difference between geniuses and madmen.
By praying for two weeks and studying patristic texts, intelligent people can write a whole book about prayer and think that they can pray.
When someone knows earthly pleasures through art, he feels disappointment and bitterness. This is because one pursues art in order to grasp the eternal, but this cannot be achieved through any human work. The soul knows that eternity is not to be found there, so it feels pain.
When someone receives a spiritual gift, he usually attracts other people’s envy. Then he feels the need to hide it. So, without realising it, he becomes a fool for Christ’s sake.
The subject of foolishness for Christ’s sake is a very subtle one. Some have undertaken this task to conceal the riches of their spiritual gifts, and so as not to provoke people’s envy.
We must turn psychological states into spiritual phenomena, into weeping. There is a method which Christians ought to know. We are aware of a trial, of contempt on the part of others or an unjust attack. Then our heart is embittered by this injustice and produces various thoughts that affect our whole life. Prayer stops at once.
The therapeutic method is to leave aside the brother who has wronged us and to begin a conversation with God. We say: “My God, it’s my fault. I am unworthy to be loved by people…” Then repentance and weeping begin, and this cures the negative psychological phenomenon and makes it spiritual. We see this in the life of Christ. The Apostle Peter was preventing Christ from going to the Cross, but Christ had steadfastly set His face to go to Jerusalem, to Golgotha. His crucifiers were howling, but He had His nous turned towards God’s will and was praying to His Father. He did not engage in a dialogue with people but with God. In this way we become healthy and are cured. This is a kind of ‘struggle’ with God.
The Philokalia does not write much about the scientific method of prayer, but it writes a lot about the atmosphere of prayer and about keeping Christ’s commandments. Some Westerners only translate those parts of the Philokalia that write about the technical method of prayer, and so they present it as a sort of Christian yoga. This is a mistake.
Mindfulness of death, as lived and described by the Fathers, is not an external awareness that one day we shall die. Elderly people have this as well, and they mention it often. Rather, it is a charismatic state; it is the consciousness of inner deadness. Man sees that he is inwardly destitute of God’s grace, and that he has passions. He knows that God is the God of the living, but he is spiritually dead and has lost God. This is what people experience in the West, which is why they say that God is dead. God has not died, but man has died to God.
When, by grace, man sees this inner deadness, he also sees deadness in the whole of creation. He feels that everything is lifeless, dead. He sees death everywhere. This causes profound suffering; he gives himself over to weeping and seeks Life, the Living God, his resurrection.
This is a charisma, a spiritual event that gives birth to prayer. When this gift is absent, we use external things to give us a sense of death, such as pictures of graves and bones, and so on.
Christianity is so great that one refuses to believe it, as happened after Christ’s Resurrection: “They worshipped Him; but some doubted”. They did not doubt out of lack of love, nor out of disbelief, but out of a sense of greatness. At the Second Coming of Christ the just will be amazed, but the sinners will also be amazed; the former because they did not expect to be saved, the latter because they did not expect to be condemned.
If mindfulness of death purifies man, how much more does death itself – that is to say, the coming of death, when it is accompanied by repentance.
All our life long we go through the tribunal, the judgment.
The customs houses about which the Fathers write are symbols of a reality. The Fathers understand them as follows: after the fall of man, the soul is nourished by the body, in other words, it finds refreshment in material pleasures. After death, however, these bodily passions that used to divert the soul no longer exist, because the soul has left the body, and they choke and stifle the soul. These are the customs houses and hell. Abba Dorotheos says that hell is for someone to be shut up for three days in a room without food, sleep or prayer. Then he can understand what hell is.
When someone acquires mindfulness of death, he understands how senseless it is to acquire and accumulate material possessions.
At the Second Coming the just will say: “When, Lord, did we do this, when did we do that?” They will not know what good they have done, because they passed through all the dryness of this present life with patience and faith. They put their trust in the words of Holy Scripture.
Paradise is the grace of God and His Kingdom. God continuously sends His grace and calls us in this life. Those who despise God and drive Him away, will see at His Second Coming what sort of a God they drove away, and they will be burned up. Those who live in God now will be in raptures then.
We have such a rich God, Who has such great grace, but all the same we live in such poverty. We are upset by the slightest thing; this is a wretched state. We ought to be joyful all the time. Our life should always be a daily surprise. Not a day passes without God giving us a new sense of eternal life.
https://thoughtsintrusive.wordpress.com/2015/07/10/various-words-from-elder-sophrony-of-essex/
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Now robed in stillness in this quiet place
Saint Cuthbert of Lindisfarne, England (+687)
Now robed in stillness in this quiet place, emptied of all I was, I bring all that I am your gift of shepherding to use and bless.
Source: Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
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Iona, Iona, Iona - A prayer of Saint Columba of Iona, Scotland (+597)
Iona, Iona, Iona, the seagulls crying, wheeling, flying o’er the rain-washed bay; Iona, Iona, The soft breeze sighing, the waves replying on a clear, blue day, Iona. Iona, Iona, the waters glisten, the wild winds listen to the voice of our Lord; Iona. Iona’s blessing strengthens and firmly it will hold you; then from this rocky fortress goes forth our island soldier; may Christ who calmed the tempest with safety now enfold you.
Source:
Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
Saint Teneu / Thaney of Glasgow, Scotland (+6th century)
Protector of the abused and rape victims
July 18
Saint Teneu became pregnant after being raped when she was very much still a child. She was so innocent in her youth that her abuser was able to make her believe that he was in fact a woman and that his act of violence was normal behaviour among women. When the pregnancy became visible, her family rejected the young mother and threw her from a cliff to die. By God’s care, Teneu survived the fall and she sailed in a coracle across the Firth of Forth to Saint Serf’s community in Culross, where she gave birth to a little boy, the future Saint Mungo (Kentigern).
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May I Keep the Smallest Door
A Prayer of Saint Columba of Iona, Scotland (+597)
Almighty God,
Father, Son, and Holy Spirit
to me the least of saints,
to me allow that I may keep
even the smallest door,
the farthest, darkest, coldest door,
the door that is least used,
the stiffest door.
If only it be in your house, O God,
that I can see your glory even afar,
and hear your voice,
and know that I am with you, O God.
Source: Attributed to St. Columba, 521-597.
Source of this version: http://yourworshiptools.com/a-prayer-of-st-columba/
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
This prayer recalls Psalm 84:10.
Source:
https://acollectionofprayers.com/2018/07/21/may-i-keep-the-smallest-door/
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Guide Me, Today, Tonight and Forever
A Prayer of Saint Columba of Iona, Scotland (+597)
Be O Lord,
a guiding star above me,
a smooth path below me,
a kindly shepherd behind me
and a bright flame before me;
today, tonight and forever. Amen.
Source: Attributed to St. Columba, 521-597.
Source of this version: https://daily-prayers.org/angels-and-saints/prayers-of-columba-colomcille-of-ireland/
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Source:
https://acollectionofprayers.com/2018/07/18/guide-me-today-tonight-and-forever/
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Saint Nathalan, Bishop of Aberdeenshire, Scotland (+7th ce.)
8 January
Born of a noble family at the beginning of the 7th C. on the East Coast of Scotland. Nathalan decided to show his devotion to God by spending his life cultivating the earth. As a result, he grew vegetables enough to feed people in times of famine. He preserved Scotland from Pelagianism. He resided at Tullicht, now in the Diocese of Aberdeen of which he became Bishop. He built churches in Tullicht, Bothelim and Hill. He reposed in the late 7th C. and was buried in the Church at Tullicht. His name appears in the Aberdeen Breviary.
https://celticsaints.org/2022/0108g.html
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God, Be My Guide
A Prayer of Saint Columba of Iona, Scotland (+597)
Be a bright flame before me,
Be a guiding star above me,
Be a smooth path below me,
Be a kindly shepherd behind me,
Today, tonight, and forever.
Source: Columba
Source of this version: Modified from
http://www.faithandworship.com/Christian_Quotes.htm#ixzz4DZpQ04t9
Under Creative Commons License: Attribution
https://acollectionofprayers.com/2016/07/05/god-be-my-guide/
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Dunkeld Litany (8th-12th century)
The litany below is a shortened version of a litany which was sung at public processions of a group of ascetic monks called Culdees. It was used at the ancient Scottish monastery of Dunkeld.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
God, the Father in heaven, have mercy on us.
God, the Son, Redeemer, have mercy on us.
God, the Holy Spirit, have mercy on us.
You are three, and yet one God, have mercy on us.
Be gracious, free us, Lord.
Be gracious, hear us, Lord.
Be gracious, spare us, Lord.
From every evil,
from every evil inclination,
from every impurity of heart and body,
from a haughty spirit,
from the evil of sickness,
from the snares of the devil,
from enemies to the Christian name,
from destructive storms,
from famine and nakedness,
from thieves and robbers,
from wolves and all dangerous animals,
from floods of water,
from trials of death,
in the day of judgment, free us, Lord.
By your advent,
by your birth,
by your circumcision,
by your baptism,
by your passion,
by sending the counseling Spirit, free us, Lord.
We sinners pray, free us, Lord.
Holy Father, we pray, hear us.
To give us peace and concord,
to give us life and health,
to give us the fruits of the earth,
to protect our livestock from all pestilence,
to give us favorable weather,
to give us rain at the proper time,
to give us perseverance in good works,
to work true repentance in us,
to move us in charity for those in need,
to give us fervor in your service,
to give all Christian people peace and unity,
to keep us in the true faith and religion,
to preserve and spread your holy church,
to give long life and health to pastors, teachers and all leaders in the church,
to protect the leaders of our land from all enemies and snares.
to give them victory and long life,
to drive out the enemies of Christians from the earth,
to bring them to holy baptism,
to give all Christians your mercy,
to spare us,
to grant us mercy,
to look upon us, we pray, hear us.
Son of God, hear us.
Lamb of God, you take away the sin of the world,
have mercy on us, Lord.
Lamb of God, you take away the sin of the world,
have mercy on us, Lord.
Lamb of God, you take away the sin of the world,
grant us peace.
Christ conquers,
Christ rules,
Christ commands.
O Christ, hear us.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
O Christ, give us your grace,
O Christ, give us joy and peace.
O Christ, give us life and salvation.
Amen.
Let us pray.
Our Father…
Let us pray.
Almighty and gracious God, in your majesty remember us. Grant us forgiveness of all sins, increase your heavenly grace to us, and give us your help against all the snares of our enemies, seen and unseen. In the same way, protect our hearts by your command, so that after this mortal life, we may rejoice together with all your saints in the glory of the kingdom of God, serving our Jesus Christ our Lord and Redeemer, who has all power and rule, one with the Father and the Holy Spirit, now and forever. Amen.
Source: Kalendars of Scottish Saints by Alexander Penrose Forbes, Bishop of Brechin, Edmonston and Douglas, Edinburgh, 1872, p. lvi-lxv.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
https://acollectionofprayers.com/2018/07/26/dunkeld-litany/
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What Need I Fear? - A prayer of Saint Columba of Iona, Scotland (+597)
Alone with none but you, my God
I journey on my way.
What need I fear, when you are near
O King of night and day?
More safe am I within your hand,
Than if a host round me stand.
My destined time is known to you,
And death will keep his hour;
Did warriors strong around me throng,
They could not stay his power:
No walls of stone can man defend
If you your messenger will send.
My life I yield to your decree,
And bow to your control
In peaceful calm, for from your arm
No power can wrest my soul:
Could earthly omens e’er appal
A man that heeds the heavenly call?
The child of God can fear no ill,
His chosen, dread no foe;
We leave our fate with you, and wait
Your bidding when to go:
‘Tis not from chance our comfort springs,
You are our trust, O King of kings.
Source: Attributed to St. Columba, 521-597.
Source of this version: http://www.traditionalmusic.co.uk/hymn-lyrics/alone_with_none_but_thee_my_god.htm
Source:
https://acollectionofprayers.com/2018/07/18/what-need-i-fear/
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May I Keep the Smallest Door - Saint Columba of Iona, Scotland (+597)
Almighty God,
Father, Son, and Holy Spirit
to me the least of saints,
to me allow that I may keep
even the smallest door,
the farthest, darkest, coldest door,
the door that is least used,
the stiffest door.
If only it be in your house, O God,
that I can see your glory even afar,
and hear your voice,
and know that I am with you, O God.
Source: Attributed to St. Columba, 521-597.
Source of this version: http://yourworshiptools.com/a-prayer-of-st-columba/
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
This prayer recalls Psalm 84:10.
Source:
https://acollectionofprayers.com/2018/07/21/may-i-keep-the-smallest-door/
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Delightful It Is to Serve the King of Kings
A Prayer of Saint Columba of Isle of Iona, Scotland (+597)
Let me bless almighty God,
whose power extends over sea and land,
whose angels watch over all.
Let me study sacred books to calm my soul:
I pray for peace,
kneeling at heaven’s gates.
Let me do my daily work,
gathering seaweed, catching fish,
giving food to the poor.
Let me say my daily prayers,
sometimes chanting, sometimes quiet,
always thanking God.
Delightful it is to live
on a peaceful isle, in a quiet cell,
serving the King of kings.
Source: Attributed to St. Columba, 521-597.
Source of this version: https://daily-prayers.org/angels-and-saints/prayers-of-columba-colomcille-of-ireland/
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Source:
https://acollectionofprayers.com/2018/07/19/delightful-it-is-to-serve-the-king-of-kings/
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Christ’s Cross
A Prayer of Saint Columba of Iona, Scotland (+597)
CHRIST’S cross over this face,
and thus over my ear.
Christ’s cross over this eye.
Christ’s cross over this nose.
Christ’s cross over this mouth.
Christ’s cross over this throat.
Christ’s cross over the back of this head.
Christ’s cross over this side.
Christ’s cross over this belly
(so is it fitting).
Christ’s cross over this lower belly.
Christ’s cross over this back.
Christ’s cross over my arms
from my shoulders to my hands.
Christ’s cross over my thighs.
Christ’s cross over my legs.
Christ’s cross to accompany me before me.
Christ’s cross to accompany me behind me.
Christ’s cross to meet every difficulty
both on hollow and hill.
Christ’s cross eastwards facing me.
Christ’s cross back towards the sunset.
In the north, in the south unceasingly
may Christ’s cross straightway be.
Christ’s cross over my teeth
lest injury or harm come to me.
Christ’s cross over my stomach.
Christ’s cross over my heart.
Christ’s cross up to broad (?) Heaven.
Christ’s cross down to earth.
Let no evil or hurt come
to my body or my soul.
Christ’s cross over me as I sit.
Christ’s cross over me as I lie.
Christ’s cross be all my strength
till we reach the King of Heaven.
Christ’s cross over my community.
Christ’s cross over my church.
Christ’s cross in the next world;
Christ’s cross in this.
From the top of my head
to the nail of my foot,
O Christ, against every danger
I trust in the protection of thy cross.
Till the day of my death,
before going into this clay,
I shall draw without . . .
Christ’s cross over this face.
http://www.maryjones.us/ctexts/cc10.html
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New Orthodox Mission Opens in Wales
Saint Beoc (St Dabheog) of Island Lough Derg, Wales (+5th century)
1 January
5th or 6th century. Beoc was a Cambro-Briton, who crossed over from Wales to Ireland and founded a monastery on an island in Lough Derg, Donegal (Benedictines).
St Daibheog of Lough Derg
In the Martyrology of Tallagh we find this insertion : Aedh, Lochagerg, alias Daibheog. His name is Latinized Dabeocus, and he is frequently called Beanus.
At a very early date, this saint lived on the island ; but for what term of life does not seem to have been ascertained. Few notices of the place occur in our ancient annals. We read, in the Martyrology of Donegal, that Dabheog belonged to Lough Geirg or Loch-gerc, in Ulster. There, also, three festivals were annually held in his honour, namely, on the 1st of January, on the 24th of July, and on the 16th of December.
According to St. Cummin of Connor, in the following translation from his Irish poem on the characteristic virtues of the Irish Saints :-
Mobeog, the gifted, loved, According to the Synod of the learned, That often in bowing his head, He plunged it under water.
Whether or not St. Patrick had any acquaintance with St. Dabeoc can hardly be discovered. But, we are told, while the latter, with his clerics, lived on the island, and when his vigils had been protracted to a late hour one night, a wonderful brightness appeared towards the northern part of the horizon. The clerics asked their master what it portended.
In that direction, whence you have seen the brilliant illumination, said Dabeog, the Lord himself, at a future time, shall light a shining lamp, which, by its brightness, must miraculously glorify the Church of Christ. This shall be Columba, the son of Feidlimid, son of Fergus, and whose mother will be Ethnea. For learning he shall be distinguished ; in body and soul shall he be chaste ; and he shall possess the gifts of prophecy.
See Colgan's Trias Thaumaturga. Quinta Vita S, Columbae. Lib. i., cap. X, pp. 390, 391.
A Prayer to Saint Melangell of Wales (+641)
In Welsh:
Mil engyl a Melangell Trechant
lu fyddin y fall.
https://orthodoxy-rainbow.blogspot.com/2015/03/melangell.html
In english:
Melangell with a thousand angels
Triumphs over all the powers of evil.
https://orthochristian.com/71372.html
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Saint Brannock, Abbot in Wales (6th ce.)
7 January
6th century. Saint Brannock appears to have migrated from southern Wales into Devon, and to have founded a monastery at Braunton, near Barnstaple in Devonshire, where William Worcestre and Leland say he was buried. The traditions concerning him are sometimes uncertain. Some hagiographers identify him as the 6th-century Welsh missionary Saint Brynach (Bernach or Bernacus). Because there are two separate feasts at Exeter on April and January 7 for the respective saints, it is unlikely that they are the same person
https://celticsaints.org/2022/0107a.html
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Alexander’s Breastplate (10th-14th ce.)
This lorica (breastplate) prayer is called “Alexander’s Breastplate” because it is between two poems about Alexander the Great in the Welsh Book of Taliesin.
[The Book of Taliesin (Welsh: Llyfr Taliesin) is one of the most famous of Middle Welsh manuscripts, dating from the first half of the 14th century though many of the fifty-six poems it preserves are taken to originate in the 10th century or before].
On the face of the earth
his equal was not born,
Three persons of God,
one gentle Son
in the glorious Trinity.
Son of the Godhead,
Son of the Manhood,
one wonderful Son.
Son of God, a fortress,
Son of the blessed Mary,
Son, Servant, Lord.
Great his destiny,
great God supreme,
in heavenly glory.
Of the race of Adam
and Abraham,
and of the line of David,
the eloquent psalmist,
was he born.
By a word he healed
the blind and deaf
from every ailment;
the gluttonous, vain
iniquitous, vile, perverse,
to rise toward the Trinity
by their redemption.
The Cross of Christ
is our shining breastplate
against every ailment.
Against every hardship
may it certainly be
our city of refuge.
Source: Book of Taliesin, Welsh, 10th-14th Century, excerpt
The Four Ancient Books of Wales, 1868, p. 557-558.
Source of this version: Prayers from the Ancient Celtic Church.
Original in Old Welsh:
Ar clawr eluyd y gystedlyd ny ryanet.
Teir person duw. vn mab adwyn terwyn trinet.
Mab yr dwydit. mab yr dyndit. vn mab ryued.
Mab duw dinas. mab gwen meirgwas. mat gwas gwelet.
O hil ade ac abrahae yn ryanet.
O hil dofyd dogyn dwfynwedyd llu ryanet.
Dyduc o eir deill abydeir o pop aelet.
Pobyl ginhiawc. goec gamwedawc salw amnyned.
Rydrychafom erbyn trindawt gwedy gwaret.
Croes cristyn glaer. lluryc llachar rac pop aelat.
Rac pop anuaws poet yn dilis dinas diffret.
http://www.ancienttexts.org/library/celtic/ctexts/t27w.html
and
http://www.maryjones.us/ctexts/t27w.html
Source:
https://acollectionofprayers.com/2018/08/15/alexanders-breastplate/
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TO BE FREE OR NOT TO BE: WELSH CHRISTIANITY AT THE CROSSROADS
Nun Nectaria (McLees), Hieromonk Deiniol
Hieromonk Deiniol, the sole native Welsh Orthodox priest, the founder of the Wales Orthodox Mission, and pastor of the Church of All Saints in the North Wales mining town of Blaenau Ffestiniog, traveled with Road to Emmaus magazine in 2009 to ancient and little-known pre-schism shrines of the Welsh countryside. Along the way we talked of early Welsh Christianity, the effects of post-Reformation Calvinism, and the state of the Welsh Church today.
RTE: father, how did a native Welshman end up as an Orthodox priest in Blaenau Ffestiniog?
Fr. Deiniol: I originate from Anglesey, an island off the coast of North Wales, and I became Orthodox at the age of twenty, when I was living and studying in London. I became a monk in 1977, and was ordained a priest in 1979 by Metropolitan Anthony of Sourouzh, who gave me the task of opening an Orthodox church in North Wales. At that time, the nearest church was in Liverpool, which was very far for people from north-west Wales. After ordination I moved a few miles from where I was living to Blaenau Ffestiniog, where I’ve been for twenty-six years.
RTE: And what can you tell us about this remote and beautiful town?
Fr. Deiniol: The town of Blaenau Ffestiniog is a depressed post-industrial town in the middle of the mountains. It was a very busy town while the slate industry flourished, one of three or four such areas in north Wales, and in the 19th century, it employed many thousands of people. Unlike the other slate-mining areas in north Wales, extraction of the slate in Blaenau Ffestiniog took place underground. In other locations it was above ground, or at least in open pits, but here the slate was mined beneath the earth, and the conditions were terrible. Mines were often full of dust from blasting the slate, and smoke from the explosives. The men worked in the dark with candles on their helmets. They were answerable to the mine’s steward and if they arrived at work a minute late they were sent home. They worked chained. A chain was fastened around their upper leg, and they were suspended from this chain, which was attached to a rod hammered into the slate face. In other countries, these working conditions are considered penal conditions, for example, in the old salt mines in Siberia. In the winter, the slate miners wouldn’t see the light of day. They started work before dawn and finished after dark.
Nevertheless, there was a sort of vibrant cultural life in those mining towns, partly due to the fact that these miners didn’t want bright young men to have to work in the same conditions. They would save money, for example, and gather pennies and subscriptions to send bright youngsters to the university. Many young men from that time owe a lot to their mining families and friends, who made sure that they didn’t have to go into the mines. In fact, those miners paid to set up the University of Wales.
In just such a way they built their nonconformist chapels, of which at one time there were forty-two in our town which, at its height, had a population of 12,000. Having all of these sectarian chapels was characteristic of Welsh society at the time.
That was the formative period for Blaenau Ffestiniog, but we have to realize that because the town is located very high up in the mountains at the end of a valley, in the normal course of events, no one would have thought of building a town there. It came into being only because of the slate mining industry, and is built in the shape of an inverted horseshoe—so you can be on one side of the town and look across the valley to the other side.
In addition to valuing culture, many people, of course, also valued their religious heritage, but as in most other places in North Wales, this was a very Calvinistic form of Protestantism. In the South Wales valleys, where coal mining was the dominant industry, Calvinism didn’t dominate in the same way. This is something we should return to when we analyze the logistics of what Orthodox mission involves in a post-Calvinist society.
RTE: When did the slate mining stop?
Fr. Deiniol: It hasn’t stopped; it continues, but on a much-reduced scale. People sometimes compare the North Wales slate-mining areas with the South Wales coal-mining valleys. If you go to a place called Tylotrstown in the Small Rhondda Valley, you wonder where does Tylotrstown end and where does the next town, Ferndale, begin? These villages run into each other in a row, whereas in North Wales slate-mining towns were quite separate communities, particularly Blaenau Ffestiniog, and there is a certain air of isolation here. Also, of course, after the decline of the industry, it became a post-industrial town, which means that this town, which produced an income of millions of pounds from which the local people never benefited, then became a place of unemployment. We have all the characteristics of the postindustrial communities of north-east England that are one hundred times our size, and the Pennsylvania coal-mining areas in the States: high degrees of social exclusion, substance abuse, family breakup, the break-down of social cohesion.
So this is the town I live in, a very poor town, high levels of unemployment and many people with a sense of hopelessness. Nevertheless, they wouldn’t think of turning to church, because the Calvinist legacy is a very negative one. I’m not saying that everything was bad about the chapels; the Nonconformist tradition produced a genuine Christian spirituality with a real love of Scripture, a real love of God, and very fine hymnography, but it had a shadow side, and this shadow side was Calvinism and its censoriousness, being very judgmental and placing people in categories. It wasn’t known for its compassion for the frail and vulnerable, or for those whose lives took a negative turn.
RTE: Scotland also has many adherents of Calvinism, doesn’t it?
Fr. Deiniol: It does, and Calvinism was also strong in parts of South Africa, but the form of Calvinism there is not as extreme as the form that dominated in Wales, where the belief in ‘Double Predestination’ was adhered to.
RTE: What is ‘Double Predestination’?
Fr. Deiniol: The Calvinist doctrine is that God has predestined people from before the creation of the world for redemption. ‘Double Predestination’ is the belief that God has predetermined and preordained not only who shall go to heaven, but who shall go to hell. In other words, He has brought some human beings into existence, having already determined that they shall go to hell for eternity. They maintain that He has done this in His infinite Wisdom and that the logical contradiction between that and God’s infinite love is not for us to question and understand. So, the God of love becomes, in their theology, a tyrannical and arbitrary monster, whose excesses are far worse than the worst tyrants of human history, who only tormented people for a limited period of time. The God of Calvinism creates some people in order that they should suffer for eternity.
RTE: And this not only severs any notion of free will, but I imagine that you would have to take care to appear “good” to prove that you are one of the saved, or is that too simplistic?
Fr. Deiniol: No, that’s very accurate. “How do we know who is saved?” “Oh, by their fruits you shall know them.” Accordingly, observable behavior becomes very important, and at a certain stage in the evolution of things, when conviction and faith are no longer so strongly present, this preoccupation with appearances becomes a very distinctive characteristic of these societies. That is certainly what I think happened in Wales. Also it means that people don’t look at the darker side of themselves, and don’t encounter their shadow. Darkness is then projected onto other people, so you have groups that are the scapegoats, the lowest of the low. Communities are very hierarchical and there are people right at the bottom of the pile. In Wales, this emphasis on behavior also got linked up with the Temperance Movement, which, much as it may have been needed, divided the society into two—those who went to the chapel and those who went to the pub, those who drank and those who didn’t (or at least said they didn’t drink.) To this very day, many Welsh people who go to the pub will not visit a church or chapel. The two locations are thought to be mutually exclusive locations, and those who frequent one of these places will usually hold the other place and its frequenters in contempt and think they will not be welcomed there! By now almost everybody does visit the pub, but the dichotomy persists and it is almost impossible to persuade people to visit a church. Furthermore, because every family was a ‘member’ of a Non-conformist chapel or of the Anglican parish Church, it means that people are still aware of their family ‘Church allegiance’. They may still pay an annual fee for their family seat in a particular chapel, but never attend that chapel or any other place of worship, other than for baptisms, weddings, and funerals. However, they will use their ancestral allegiance to a particular denomination as a reason not to attend any other Church. An invitation to attend the Orthodox Church will therefore usually be met with a negative response. Typically, they might say ‘‘my ‘ticket’ (i.e. membership card which they maintain by payment of the rent for their seat in the chapel!) is in such and such a chapel.” Yet they may not have been there for 25 years.
Of course, as you’ve mentioned, Calvinism undermines any doctrine of free will. In fact they don’t believe in free will. Free will and predestination are opposing doctrines. This is perhaps what happens when you eliminate the role of the Mother of God from your theology, because it was of her own free will that she said, “Be it unto me according to Thy will.” At that point she was free to say, “No.” The redemption of the human race was in the balance at that moment. She could have said, “This is too much, I can’t take this on,” but instead she said, “Be it unto me…” So when you remove the Mother of God, and the very pivotal nature of her response, then the door is open to do away with the idea of free will in Christian theology, and the way is open for Calvinism. The Mother of God is our protection against Calvinistic doctrine. The Calvinistic doctrine that some are chosen for heaven, and others for hell, not only makes God seem very arbitrary, but it undermines any idea that God is the God of love and that our response to Him is a free and voluntary response.
RTE: In that case, you couldn’t possibly love Him yourself.
Fr. Deiniol: Yes—love is voluntary, not compulsory. We can only love God if we have free will. We might be frightened of Him, perhaps, or feel duty towards Him, but without free will we cannot love Him. Without free will our relationship with Him is not reciprocal. This attitude has created antipathy, and although people now don’t go to church, they know something—not theology, but the feel of Calvinism that permeates their culture. They keep their distance because they think they know what Christianity is, but it’s often a negative impression. For this reason, it would be easier to undertake a mission in Tibet than in a Calvinistic culture.
I imagine it will take a generation or two for people not only to consciously reject specific Calvinistic perspectives and teachings, but to rid themselves of its influence on their mentality. It has left behind a certain fatalism. These chapels have died very quickly. They are closing at the rate of one a week in Wales, which is a small country, and it’s as if people are glad to shake off the whole thing.
RTE: Do you think that after these generations pass, people will be ready to reconsider Christianity?
Fr. Deiniol: Because people free themselves doesn’t actually mean they will come to church, but that particular obstacle won’t be there. There will be other obstacles then. When people begin asking questions about the meaning of life, about the significance of things, they begin to touch on religious questions, but in general, people are not asking these questions, and I say this as one who has taught religious education for fifteen years here in Wales, and who has lived in this society most of his life.
RTE: Perhaps it’s a recovery period.
Fr. Deiniol: If it acts as a recovery period that would be very good. Of course, this is an attempt to provide some sort of diagnosis or analysis, and I’m not saying that I have answers as to what the strategy of the Orthodox Church in Wales should be. God does things in His way and His time, and it would be foolish of me to say, “This is what we must do.” But I think we won’t go far wrong if, for example, as Orthodox people in Wales, we try to demonstrate some care for people in their situations in life. for example, in our town there are high rates of unemployment. If our church can be instrumental in improving people’s lives so that they aren’t plagued by constant problems, this may be a way to show that God loves them and cares about them, and cares about their situations.
RTE: Do you have ideas as to how your parish can participate in that?
Fr. Deiniol: To be honest, although we are not numerous, many of us have been very actively involved in work in the community and for the regeneration of Blaenau Ffestiniog from the inception of our church. Orthodoxy believes not only in life after death, but in life before death. The quality of people’s lives is important. We are incarnate beings, not just souls, and we can’t be happy if we see people hungry or in anguish. We have to be concerned about people’s situations as a whole, in their totality.
RTE: Yes, and this approach has other 20th-century precedents. After World War II and the Greek civil war, there was massive unemployment and many Greeks were depressed and disillusioned with the Church. Fr. Amphilochius Makris, the well-known spiritual father of Patmos, said that the words of preachers and politicians were like throwing turpentine on the fire, and that only love and works of charity would bring them back to Christ.
Fr. Deiniol: Well, the Gospel actually says that, doesn’t it? Why should I consider preaching at people to be the main strategy? Why should they listen to me? For two centuries, they’ve listened to other preachers who didn’t make them feel good. I have no mandate from them. They didn’t ask me to come here and preach to them. On what basis would I assume that these people want to hear what I’ve got to say? That’s the first thing.
The second thing is that people do not go to church in Wales. I remember asking a young person, “What would it take to get you to go to church?” He said, “A great deal of courage to actually be seen coming into the building by my friends.” This is very different from many countries, even from the States, as I know from my visits there. But we have to be aware of what things are like in the United Kingdom and what things are like in Wales. And as I’ve tried to explain in giving this Calvinistic background, I’m not surprised that people don’t want to come to church.
This not to say we don’t get any people coming into church. In fact, we get many visitors and my parishioners are a mixture of nationalities. For Christmas we were ten nationalities, and there are also foreign Orthodox students at the universities and colleges where I am chaplain. We conduct our services in a number of languages, according to the need on any particular Sunday. We’ve been very fortunate in the support we receive from our hierarch, Bishop Andriy of Western Europe, who is a member of the Synod of Bishops of the Ukrainian Church of the Diaspora, within the Ecumenical Patriarchate.
We are officially called The Wales Orthodox Mission, of which I am the administrator. In fact, the term “mission” is not used very much in the U.K. by the Orthodox Church, but I think it is very important to state what we are. We are not a chaplaincy looking after a separate ethnic minority, nor are we a well-established church full of people who have become Orthodox (although there are increasing numbers). We are a mission. And I think that any church in Wales, whether Orthodox, Catholic, Anglican or anything else, should at this point call themselves a mission, because that is the nature of the situation.
The Wales Orthodox Mission is the contact point between the Orthodox Church and Welsh institutions. If Welsh organizations wish to be in touch with the Orthodox Church, they contact us, and we get many groups visiting us from churches and societies. I’m often asked to give talks and if subjects such as Eastern Europe or certain theological or social issues are being discussed on the radio or TV, they sometimes ask me for an interview on these topics as well. So our church is present and active, but I hope in a way that corresponds to the needs, realities, and possibilities that exist at this stage in Welsh cultural history.
RTE: We were told that you were invited to lead a prayer at the opening of your national parliament, the Welsh Assembly.
Fr. Deiniol: This is quite an interesting history. Wales lost its independence in government 700 years ago, and approximately six years ago, we received our own government again, not completely independent, but with certain powers. There was an ecumenical service to celebrate the opening of the Welsh Assembly Government, which took place at the Anglican cathedral in Llandaff, Cardiff. The Orthodox Church, amongst other churches, was invited to make a contribution to the format of the service. I prepared two prayers. Each prayer had a response, and as the response I included, “All you saints of Wales, pray to God for us.” The ecumenical organizers came back and said that they didn’t think this was acceptable. (Invocation of the saints, of course, had been outlawed during the Protestant period.) My response was, “If you invite an Orthodox priest, you get an Orthodox response and an Orthodox contribution. If this is not acceptable, why do you ask us in the first place?”
At that point I felt that the ghost of Thomas Cromwell was striding rampantly through Wales. Thomas Cromwell was Henry VIII’s henchman and operator who closed all the monasteries throughout Britain, wrecked the shrines and relics, and destroyed the altars. I thought, “Well, they are still unwilling to invoke the saints,” and was about to write a fax that evening to say words to this effect, but at the moment I was about to send this letter, another fax arrived saying that the prayer was alright. So this prayer was used and the response was used.
Now the interesting part is this. on that occasion, the Queen of England, her husband the Duke of Edinburgh, and her son, Charles, Prince of Wales, were all present at the service. Normally, for security reasons, the three do not travel or appear together. So when that prayer was said, and the whole congregation responded, “O, all you saints of Wales, pray to God for us!”, this was the first time such a phrase had been used in that cathedral since the Reformation—with the successor of Henry VIII, the king who had originally made such an invocation illegal, present and taking part in the service. That was not an insignificant event, I think.
RTE: Wonderful. Can we go back some centuries and talk about how Wales, as we know it now, came into being?
Fr. Deiniol: The process was complicated. We first had the Celtic-speaking native British, who were pushed west as the invading Angles, Saxons, and Jutes gained ascendancy. In some places the original population of Britons probably mixed with them, in other places not. In Strathclyde, now in Scotland, for example, the Welsh language was spoken until the twelfth century, and the first Welsh poetry is found in Catterick in northern Yorkshire in England. Even to this day, when we speak in Welsh of the “old North,” we mean the area around Strathclyde.
At a certain point, various of these invading tribes developed kingdoms, such as in Mercia, where a wall was built separating the Brythonic-speaking Britons who had gone west, from the conquering tribes. In about the 7th century, the word “Welsh” began to be used by the English Anglo-Saxons, meaning “foreigners,” and the Welsh called themselves Cymry, which means “the brethren” or “compatriots.” We cannot speak of a separate England, Wales, and Scotland until that point.
So, the original Brythonic-speaking people in the old North, in Devon, Cornwall, and Wales, were now physically separated from one another. The Welsh language was eventually lost from the “old North,” and so it is no longer possible to identify the descendants of the ancient Britons who lived there. The Scots are not their descendants, but descendants of Irish migrants who settled there. That is why Scottish and Irish Gaelic are almost the same language. The Cornish language died in the 18th century. The only descendants of the ancient Britons who can still be identified are the people of Wales, and this is because we have preserved our ancient language. What we now call “the Welsh” is the identifiable remnant of the original people of the British Isles.
RTE: We tend to think of centers of early Romano-British Christianity as being near such places as York. When the Romans pulled out in the fifth century, did Wales also have a fully-established hierarchical church?
Fr. Deiniol: of course. They say that Bangor-in-Arfon in North West Wales was a diocese in the sense that we use the word now, as a territorial area from the sixth century. Bede talks about a monastery in Bangor-on-Dee (another Bangor) with 2,000 monks. Certainly, there were Celtic bishops as well.
Of course, we can’t speak about “The Celtic Church,” as if it was an organized entity that incorporated what we now call Brittany, Scotland, Wales, and Ireland into an identifiable independent body. It was part of the worldwide Church. It was catholic—but not in the contemporary sense of “Roman Catholic”—in faith and doctrine. There was coming and going, and there was much interest on the Continent about what was happening in Britain. Many writers speak of early Christianity here, and early fathers of the Church mention it as well—origen, Lactantius, Tertullian, Eusebius.
They knew of the Christian Church in Britain, and monks used to travel to the East from the Celtic-speaking lands on pilgrimage. There was evangelization along the trade routes, and our monks certainly went to see monastic life in Egypt, the Holy Land, Rome, and Constantinople. Monasticism here seemed to resemble more the Lavra system than the classical coenobitic monasteries that evolved in the West. There is also a tradition that the Celtic bishops St. David, St. Teilo, and St. Padarn were all consecrated by the patriarch of Jerusalem. According to tradition, one was given a sakkos, the bishop’s vestment, another, a portable altar, and the third, a bishop’s staff.
So there were connections with the East, but we don’t have to show a connection with the East to prove that this church of the Celts was Catholic and Orthodox in faith and doctrine. Yes, they had their local customs, such as shaving their head in a certain way for the monastic tonsure, as we find local customs today in various local Orthodox churches. And, as within Orthodoxy today, they had different calendars. After the Synod of Whitby, when the Church of the Celtic peoples adapted its local customs to conform to those of Rome, it came under Canterbury and thereby under Rome. So when the Great Schism came about, it was part of the patriarchate of the West, and went with the western Churches. Canterbury remained the primatial see of Britain.
RTE: How did the 11th-century Norman invasion affect Christian Wales?
Fr. Deiniol: In Wales, the Normans established many monasteries. In fact, all the big abbeys were established by them. The most significant thing about this was that, while previously the monasteries had followed the Orthodox tradition of being independent and generally self-ruling, now each monastery had to belong to one of the Western religious orders. The Welsh often chose the Augustinians, as being perhaps the nearest to the way of life they were accustomed to. There were also many Cistercian foundations in Wales, such as the monastery in Strata Florida. This is where the history of Wales, called “The Chronicles of the Princes,” in Welsh, Brut-y-Tywysogion, was written. The history of Wales begins with the death of St. Cadwaladr, the last Briton—i.e. Celt, to be king of Britain before the Saxons obtained the crown. He is the patron saint of The Wales Orthodox Mission. He was known for his compassion, otherworldliness, and generosity—giving away his possessions to those who had lost theirs and caring for the multitudes who were afflicted by a terrible plague which visited the land in those days.
RTE: With such a rich heritage, what allowed the Welsh and Scots to make such a radical change from traditional Catholicism and a Reformation-imposed Anglicanism, to Calvinism?
Fr. Deiniol: By the 18th century, the Anglican Church in Wales was pretty moribund. It was led by English, non-Welsh-speaking absentee Anglican bishops. Many of the clergy were also absentee and did not speak the language of the people (by no means everyone in Wales could speak English in those days).
When the Methodist Revival broke out in the U.K. and spread to Wales, John Wesley and Whitfield, his colleague, came to an agreement that Wesley would have England as missionary territory and Whitfield would take Wales. Methodism spread in Wales through the efforts of great “revivalists” like Howell Harris, Daniel Rowlands, and especially the magnificent hymnographer, William Williams of Pantycelyn, whose hymns are, by any measure, classics comparable to the great hymnographers of any Christian tradition, East or West. Thus, the people of Wales were offered a vibrant and rich religious life, in their own language.
Methodism became a popular movement—unlike the highly Anglicized Anglican Church in Wales which was essentially the Church of the landowners and to which the ordinary Welsh people may never have been very attached since the Reformation. The ordinary, poor Welsh people now had a form of Christianity of their own which flourished and produced some good fruit.
However, Whitfield was a Calvinist and so the form of Methodism that spread in Wales was Calvinistic Methodisim. When a Welsh person speaks of Methodism, he or she generally means this Calvinistic variety also known as the Presbyterian Church of Wales (the title they prefer these days). Methodism in England followed Wesley’s theology which was based on the teaching of Jacobus Arminius,which emphasizes free will as opposed to Calvin’s predestination.
Later on, Wesleyan Methodism also came to Wales, but it was a minority denomination here and strong only in certain specific areas. However, the Calvinists maintain (and I have heard this point being made by a Calvinist minister in my house a few years ago) that the ‘Wesleyans’ have no right to be in Wales owing to the agreement between Whitfield and Wesley.
I must say that the ethos of each of the two forms of Methodism was very different. They had very different cultures from each other. There was even a ditty about the Calvinists: ‘Nasty, cruel Methodists (i.e. Calvinists) who go to chapel without any grace....’
RTE: Have the Catholic and Anglican Churches returned in any force since?
Fr. Deiniol: The Roman Catholic Church, which was illegal for hundreds of years, only returned in the 19th century, although a few “recusant” families who could afford to pay the fines, remained Catholic. Accordingly, most Roman Catholics in Wales are not Welsh, but are usually partly of Polish or Irish extraction. There are some Welsh Roman Catholics but they aren’t numerous.
After the rise of Protestant Calvinism, the Anglican Church became a minority church compared to the Non-conformist denominations such as Baptists, Congregationalists, and Calvinists. only a small proportion of Welsh-speaking or culturally Welsh people belonged to it. This may still be true to some degree. It was only in the 20th century that the Anglican Church in Wales gained its independence from Canterbury and became disestablished.
So, we can say that this is a good time for Orthodoxy as a continuation of the Undivided Church, to be in Wales. None of the other churches dominate Welsh religious and cultural life, and people are not so sectarian in their mentality—it doesn’t mean as much to them now that they are Baptists or Calvinists. There is a very friendly atmosphere. Also, the prejudices against saints and their veneration (customs such as praying at shrines and holy wells, which reflect the sacramental understanding of life) are now more acceptable. At least we aren’t in the position of confrontation, and that is helpful.
RTE: Are people becoming more interested as they see your attempts to recover their heritage?
Fr. Deiniol: No, I don’t think so. The awareness of the saints is too lost. They are mostly remembered in place-names—for example, a majority of places in Wales begin with the prefix “Llan.” This can mean the church building, but it also means a Christian settlement, usually founded by a Christian saint. In many cases we are talking about the period of the Anglo-Saxon invasion, when the original Celtic-speaking British peoples began moving west. A saint might land on a coastal area, as did St. David, the patron saint of Wales, who went to a place called Vallis Rosina, “Valley of the Roses,” to live as a monk. The pagan tribes are at first hostile to him but eventually people are attracted by the holiness of his life and become Christian; a community forms, and around the community, a village. This is almost identical to what St. Sergei of Radonezh did in Russia, founding new hermitages and monasteries as he moved deeper into the forest.
These new communities that came into being because people were attracted by the saint who lived there, are called Llan, and very often in Welsh place-names, the name that follows Llan is the name of a saint: Llandanwg—the Christian settlement and Church of St. Tanwg, or Llandudno—the Church of St. Tudno.
What is this country that we now call Wales? It is the sum total of the Llans, these places created by saints, communities that didn’t exist before they came. As we travel these roads we go through one Llan after another, and each one is a saint’s name. This is why I use the expression, “Wales is a nation created by saints.”
But, even with such a rich history, we need more to awaken us than an understanding of place names. The young people in Russia, for example, still have a link with their spiritual past after the collapse of Soviet atheism—their grandmothers were still Orthodox Christians—but what we’ve had here was a much longer break. of course, after the Great Schism, I’m sure that very little changed, and much in Roman Catholic practice would have been indistinguishable from Orthodoxy for a very long time afterwards.
Even that break, however, goes back a thousand years, and the Reformation, which was largely destructive of tradition, goes back 400 years.
When we acquired our church, the Metropolitan suggested that we dedicate it to “All the Saints of Wales.” The idea is that when the church is finished with icons and frescoes, a person from any part of Wales will be able to come here and find his saint. This is part of our task, recreating this link with history, and this is done by things like the service to mark the opening of the Welsh Assembly, and the opportunity to give talks and welcome visitors to the church. our mission exists on various levels and different fronts.
RTE: And the interest will not only be local. We come across many interesting accounts of the strong appeal that the Celtic culture has, especially for young people, in many parts of the world.
Fr. Deiniol: of course, wonderful things have survived, such as The Book of Kells and the Lindisfarne Gospels. The art and imagery are amazing. The Christian Celts had developed a profound and deeply Christian culture. It’s not surprising that this should be of interest to people in other countries.
Orthodox youth in former Soviet countries or the emigration often think of their ancestral churches as something rather ethnic or old-fashioned. other things appear more interesting to them. But it’s a little bit like the Trojan Horse isn’t it? If they become interested in Celtic history and culture, they will soon find that inside, at the very core, is their own Christian faith.
The question for us is how we can encourage our own young people to be remotely interested in anything Christian whatsoever. As an old colleague of mine, Archimandrite Barnabas—the first Welsh Orthodox priest—used to say, the cultural legacy of Calvinistic teaching seems to have provided an immunization against all religious search and questions.
RTE: May God give the blessing.
From: Road to Emmaus, Winter 2009, No. 36. Reprinted with permission.
abandoned church, Llandudno, North Wales
Nun Nectaria (McLees), Hieromonk Deiniol
9/11/2011
https://orthochristian.com/48566.html
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Ireland: The Land of Saints
The vast majority of the Saints of Ireland lived during the 4th–10th centuries, the period of early Christian Ireland, when Celtic Christianity produced many missionaries to Great Britain and the European continent. For this reason, Ireland in a 19th-century adage is described as "the land of saints and scholars".
The introduction of Christianity into Ireland was during the end of the 4th century. Its exact introduction is obscure, though the strict ascetic nature of monasticism in Ireland derives from the Desert Fathers. Although there were some Christians in Ireland before him, Patrick, a native of Roman Britain, played a significant role in its full Christianisation.
Some of the most well known saints are the Twelve Apostles of Ireland and Brigid of Kildare.
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Saint Abbán of Leinster, Ireland (+520)
May 13
Saint Abbán moccu Corbmaic (d. 520 AD), also Eibbán or Moabba, is a saint in Irish tradition. He was associated, first and foremost, with Mag Arnaide (Moyarney or Adamstown, near New Ross, Co. Wexford) and with Cell Abbáin (Killabban, County Laois). His order was, however, also connected to other churches elsewhere in Ireland, notably that of his alleged sister Gobnait.
Three recensions of Abbán's Life survive, two in Latin and one in Irish. The Latin versions are found in the Codex Dublinensis and the Codex Salmanticensis, while the Irish version is preserved incomplete in two manuscripts: the Mícheál Ó Cléirigh's manuscript Brussels, Royal Library MS 2324-40, fos. 145b-150b and also the RIA, Stowe MS A 4, pp. 205–21.
Abbán arrives in the area between Éile and Fir Chell, i.e. on the marches between Munster and Leinster: Abbán converts a man of royal rank from the area and baptises his son. m
Other sources for Abbán's life and order include the Irish genealogies of the saints and the entries for his feast-day in the martyrologies. His pedigree is given in the Book of Leinster, Leabhar Breac, Rawlinson B 502 and in glosses to his entries in the Félire Óengusso.
His pedigree in the Irish genealogies, which appear to have been composed in the interest of Cell Abbáin, suggests that he belonged to the Uí Chormaic (also Moccu Chormaic or Dál Chormaic). It identifies his father as Laignech (lit. "Leinsterman"), son of Mac Cainnech, son of Cabraid, son of Cormac, son of Cú Corb, while an Irish note to the Félire Óengusso (for 27 October) largely agrees if substituting Cabraid for Imchad. The Lives, on the other hand, state that his father was Cormac son of Ailill, king of Leinster, who died in 435 according to the Annals of the Four Masters, and name his mother Mílla, sister to St Ibar.
Nothing is known of Abbán's early life. The Lives tell that he was expected to succeed his father in Leinster, but that his devotion to God and the saintly miracles which he wrought while still in fosterage soon made clear that he was destined for a career in the church. The boy was sent to his maternal uncle, the bishop Íbar, with whom he travelled to Rome. In Italy, Abbán's saintly powers proved to be of much use in warding off any danger presented by men, monsters and supernatural phenomena. Throughout the text, Abbán can be seen demonstrating his powers, exercising special authority over rivers and seas.
Abbán had six brothers who all appear in the Martyrology of Donegal as bishops: Damán Uí Chormaic of Tígh Damhain (Tidowan), in the barony of Marybouragh, Co. Laois; Miacca Uí Cormaic of Cluain Fodhla in Fiodhmar (borders Uí Duach/Bally Fíodhmor, Ossory); Senach Uí Chormaic of Cillmór; Lithghean Uí Chormaic of Cluain Mór Lethghian in Uí Failge (Barony Ophaly, Co. Kildare); Dubhán Uí Chormaic; Toimdeach Uí Chormaic of Rosglas, Monasterevin, Co. Kildare.
Dár Cairthaind and Ethne are listed as his sisters in the 'Accent of the Saints', while Gobnait of Baile Bhuirne, Cork and Craobh Dearg are mentioned as his sisters in other accounts.
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2011: Number of Orthodox Christians in Ireland doubled over five years
According to the latest 2011 census there are over 45 thousand Orthodox Christians in Ireland, reports Interfax-Religion.
This figure is two times larger than it was in 2006 and four times larger than in 2002. Thus according to the official data Orthodoxy is the fastest growing religion in Ireland, says the website Russianireland.com.
The largest center of Orthodoxy in the country is Swords, the county town of Fingal, where 1168 Orthodox Christians reside according to the 2011 census data.
The census also showed that the majority of the Orthodox Christians in Ireland are Romanians (26%), followed by Irish (20%) and Latvians (12.5%).
“Orthodoxy is not something new or strange In Ireland; it has always existed here. It is well-known that Irish Christianity before the 11th century was very similar to ours. But after Ireland was conquered by the British this denomination had been intentionally removed by the Pope. That is probably why many Irish perceive Orthodoxy as something special and dear”, said the Rector of the Patriarchal representation of the Russian Orthodox Church in Dublin, priest Michael Nasonov.
According to him, there are seven parishes of the Moscow Patriarchate in Ireland already.
The most common religion in Ireland is Roman Catholicism (3.86 million people, 84.2% of the population), followed by Protestantism (over 134 thousand people) and Islam (over 49 thousand people).
http://orthochristian.com/57148.html
JTO2
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WALES
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A Prayer to Saint Melangell of Wales (+641)
In Welsh:
Mil engyl a Melangell Trechant
lu fyddin y fall.
https://orthodoxy-rainbow.blogspot.com/2015/03/melangell.html
In english:
Melangell with a thousand angels
Triumphs over all the powers of evil.
https://orthochristian.com/71372.html
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Alexander’s Breastplate (10th-14th ce.)
This lorica (breastplate) prayer is called “Alexander’s Breastplate” because it is between two poems about Alexander the Great in the Welsh Book of Taliesin.
[The Book of Taliesin (Welsh: Llyfr Taliesin) is one of the most famous of Middle Welsh manuscripts, dating from the first half of the 14th century though many of the fifty-six poems it preserves are taken to originate in the 10th century or before].
On the face of the earth
his equal was not born,
Three persons of God,
one gentle Son
in the glorious Trinity.
Son of the Godhead,
Son of the Manhood,
one wonderful Son.
Son of God, a fortress,
Son of the blessed Mary,
Son, Servant, Lord.
Great his destiny,
great God supreme,
in heavenly glory.
Of the race of Adam
and Abraham,
and of the line of David,
the eloquent psalmist,
was he born.
By a word he healed
the blind and deaf
from every ailment;
the gluttonous, vain
iniquitous, vile, perverse,
to rise toward the Trinity
by their redemption.
The Cross of Christ
is our shining breastplate
against every ailment.
Against every hardship
may it certainly be
our city of refuge.
Source: Book of Taliesin, Welsh, 10th-14th Century, excerpt
The Four Ancient Books of Wales, 1868, p. 557-558.
Source of this version: Prayers from the Ancient Celtic Church.
Original in Old Welsh:
Ar clawr eluyd y gystedlyd ny ryanet.
Teir person duw. vn mab adwyn terwyn trinet.
Mab yr dwydit. mab yr dyndit. vn mab ryued.
Mab duw dinas. mab gwen meirgwas. mat gwas gwelet.
O hil ade ac abrahae yn ryanet.
O hil dofyd dogyn dwfynwedyd llu ryanet.
Dyduc o eir deill abydeir o pop aelet.
Pobyl ginhiawc. goec gamwedawc salw amnyned.
Rydrychafom erbyn trindawt gwedy gwaret.
Croes cristyn glaer. lluryc llachar rac pop aelat.
Rac pop anuaws poet yn dilis dinas diffret.
http://www.ancienttexts.org/library/celtic/ctexts/t27w.html
and
http://www.maryjones.us/ctexts/t27w.html
Source:
https://acollectionofprayers.com/2018/08/15/alexanders-breastplate/
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ENGLAND
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Now robed in stillness in this quiet place
Saint Cuthbert of Lindisfarne, England (+687)
Now robed in stillness in this quiet place, emptied of all I was, I bring all that I am your gift of shepherding to use and bless.
Source: Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
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A PRAYER OF SAINT ALFRED, KING OF THE ENGLAND
To be found at the end of King Alfred's translation of 'On the Consolation of Philosophy'.
O Lord God Almighty, Maker and Ruler of all creation, in the name of Thy mighty mercy, through the sign of the Holy Cross and the virginity of Holy Mary, the obedience of Holy Michael and the love and merits of all Thy Saints, I beseech Thee, guide me better than I have deserved of Thee; direct me according to Thy will and the needs of my soul better than I myself am able; strengthen my mind for Thy will and the needs of my soul; make me steadfast against the temptations of the devil; keep foul lust and all evil far from me; shield me from my enemies, seen and unseen; teach me to do Thy holy will, that I may inwardly love Thee above all things with clean thought and chaste body. For Thou art my Maker and my Redeemer, my life, my comfort, my trust and my hope. Praise and glory be to Thee now and forever and unto the endless ages. Amen.
http://www.orthodoxengland.org.uk/athapray.htm
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The Prayer of St. Aidan
"Leave me alone with God as much as may be.
As the tide draws the waters close in upon the shore,
Make me an island, set apart,
alone with you, God, holy to you.
Then with the turning of the tide
prepare me to carry your presence to the busy world beyond,
the world that rushes in on me
till the waters come again and fold me back to you."
These are the words of the Holy Bishop and Wonderworker of Lindisfarne, Aidan. May we taste of the closeness he had with Christ.
https://orthodoxy-rainbow.blogspot.com/2019/11/the-prayer-of-st-aidan-video.html
JL.H.
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The Lorica of Gildas (9th century)
The Lorica (Breastplate) of Gildas is also known as the Lorica of Loding, and is found in the Book of Cerne.
Trinity in unity, preserve me.
Unity in Trinity, have mercy on me.
I pray,
preserve me from all dangers
which overwhelm me
like the waves of the sea,
so that neither mortality
nor the vanity of the world
may sweep me away this year.
And I also ask,
send the high, mighty hosts of heaven,
that they not abandon me
to be destroyed by enemies,
but defend me now
with their strong shields
and that the heavenly army
advance before me:
cherubim and seraphim by the thousands,
and archangels Michael and Gabriel, likewise,
I ask, send these living thrones,
principalities and powers and angels,
so that I may be strong,
defended against the flood of strong enemies
in the next battle.
May Christ, whose terror scares away the foul throngs,
make with me a strong covenant.
God the unconquerable guardian,
defend me on every side by your power.
Free all my limbs,
with your safe shield protecting each,
so that the fallen demons cannot attack
against my sides or pierce me with their darts.
I pray, Lord Jesus Christ, be my sure armor.
Cover me, therefore, O God, with your strong breastplate.
Cover me all in all with my five senses,
so that, from my soles to the top of the head,
in no member, without within, may I be sick;
that, from my body, life be not cast out
by plague, fever, weakness, suffering,
Until, with the gift of old age from God,
departing from the flesh, be free from stain,
and be able to fly to the heights,
and, by the mercy of God, be borne in joy
to the heavenly cool retreats of his kingdom.
Source: The Lorica of Gildas, also known as the Lorica of Loding from the Book of Cerne.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Note: The Lorica of Loding continues after the section above to appeal to the saints for protection, and then to pray, individually, for protection for all the parts of the body. The remainder of the Lorica is presented below, based on the translation by Hugh Williams in Gildas: The Ruin of Britain … together with the Lorica of Gildas, 1899.
Patriarchs four, prophets four,
apostles, watchmen of the ship of Christ,
and all the athlete martyrs, I ask–
And charge also all virgins,
faithful widows, and confessors,
to surround me by their safety,
and every evil perish from me.
May Christ, whose terror scares away the foul throngs,
make with me a strong covenant.
God the unconquerable guardian,
defend me on every side by your power.
Free all my limbs,
with your safe shield protecting each,
so that the fallen demons cannot attack
against my sides, or pierce me with their darts.
Skull, head, hair and eyes,
forehead, tongue, teeth and their covering,
neck, breast, side, bowels,
waist, buttocks and both hands.
For the crown of my head with its hair,
be the helmet of salvation on my head;
for forehead, eyes, triform brain,
nose, lip, face, temple;
for chin, beard, eye-brows, ears,
cheeks, lower cheeks, internasal, nostrils;
for the pupils, irises, eyelashes, eyelids,
chin, breathing, cheeks, jaws;
for teeth, tongue, mouth, throat,
uvula, windpipe, bottom of tongue, nape;
for the middle of the head, for cartilage,
neck—you, kind One, be near for defense.
I pray, Lord Jesus Christ, by the nine orders of holy angels,
Lord, be my sure armor,
for my limbs, for my entrails,
that you may drive back from me the invisible
nails of stakes, which enemies fashion.
Cover me, therefore, O God, with strong breastplate,
along with shoulder blades, shoulders and arms.
Cover my elbows and elbow-joints and hands,
fists, palms, fingers with their nails.
Cover back-bone and ribs with their joints,
hind-parts, back, nerves and bones.
Cover surface, blood and kidneys,
haunches, buttocks with the thighs.
Cover hams, calves, thighs,
knee-caps, hocks and knees.
Cover ankles, shins and heels,
legs, feet with the rests of the soles.
Cover the branches that grow ten together,
with the toes and their nails ten.
Cover chest, sternum, the little breast,
nipple, stomach, navel.
Cover belly, reins, genitals,
and paunch, and vital parts also of the heart.
Cover the triangular liver and fat,
spleen, armpits with covering.
Cover stomach, chest with the lungs,
veins, sinews, gall-bladder with
Cover flesh, groin with the inner parts,
spleen with the winding intestines.
Cover bladder, fat and all
the numberless orders of joints.
Cover hairs, and the rest of my limbs,
whose names, may be, I have passed by.
Cover me all in all with my five senses,
and with the ten doors formed for me,
so that, from my soles to the top of the head,
in no member, without within, may I be sick;
that, from my body, life be not cast out
by plague, fever, weakness, suffering,
Until, with the gift of old age from God,
I blot out my sins with good works;
And, in departing from the flesh, be free from stain,
and be able to fly to the heights,
and, by the mercy of God, be borne in joy
to the heavenly cool retreats of his kingdom.
Source:
https://acollectionofprayers.com/2018/08/01/the-lorica-of-gildas/
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* * *
SCOTLAND
* * *
Iona, Iona, Iona - Saint Columba of Iona, Scotland (+597)
Iona, Iona, Iona, the seagulls crying, wheeling, flying o’er the rain-washed bay; Iona, Iona, The soft breeze sighing, the waves replying on a clear, blue day, Iona. Iona, Iona, the waters glisten, the wild winds listen to the voice of our Lord; Iona. Iona’s blessing strengthens and firmly it will hold you; then from this rocky fortress goes forth our island soldier; may Christ who calmed the tempest with safety now enfold you.
Source:
Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
May I Keep the Smallest Door - Saint Columba of Iona, Scotland (+597)
Almighty God,
Father, Son, and Holy Spirit
to me the least of saints,
to me allow that I may keep
even the smallest door,
the farthest, darkest, coldest door,
the door that is least used,
the stiffest door.
If only it be in your house, O God,
that I can see your glory even afar,
and hear your voice,
and know that I am with you, O God.
Source: Attributed to St. Columba, 521-597.
Source of this version: http://yourworshiptools.com/a-prayer-of-st-columba/
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
This prayer recalls Psalm 84:10.
Source:
https://acollectionofprayers.com/2018/07/21/may-i-keep-the-smallest-door/
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The Fire of God’s Love - Saint Columba of Iona, Scotland (+597)
May the fire of God’s love
burn brightly and steadfastly in our hearts
like the golden light within the sanctuary lamp.
Source: Attributed to St. Columba, 521-597.
Source of this version: https://daily-prayers.org/angels-and-saints/prayers-of-columba-colomcille-of-ireland/
Source:
https://acollectionofprayers.com/2018/07/20/the-fire-of-gods-love/
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Delightful It Is to Serve the King of Kings - Saint Columba of Isle of Iona, Scotland (+597)
Let me bless almighty God,
whose power extends over sea and land,
whose angels watch over all.
Let me study sacred books to calm my soul:
I pray for peace,
kneeling at heaven’s gates.
Let me do my daily work,
gathering seaweed, catching fish,
giving food to the poor.
Let me say my daily prayers,
sometimes chanting, sometimes quiet,
always thanking God.
Delightful it is to live
on a peaceful isle, in a quiet cell,
serving the King of kings.
Source: Attributed to St. Columba, 521-597.
Source of this version: https://daily-prayers.org/angels-and-saints/prayers-of-columba-colomcille-of-ireland/
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Source:
https://acollectionofprayers.com/2018/07/19/delightful-it-is-to-serve-the-king-of-kings/
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What Need I Fear? - A prayer of Saint Columba of Iona, Scotland (+597)
Alone with none but you, my God
I journey on my way.
What need I fear, when you are near
O King of night and day?
More safe am I within your hand,
Than if a host round me stand.
My destined time is known to you,
And death will keep his hour;
Did warriors strong around me throng,
They could not stay his power:
No walls of stone can man defend
If you your messenger will send.
My life I yield to your decree,
And bow to your control
In peaceful calm, for from your arm
No power can wrest my soul:
Could earthly omens e’er appal
A man that heeds the heavenly call?
The child of God can fear no ill,
His chosen, dread no foe;
We leave our fate with you, and wait
Your bidding when to go:
‘Tis not from chance our comfort springs,
You are our trust, O King of kings.
Source: Attributed to St. Columba, 521-597.
Source of this version: http://www.traditionalmusic.co.uk/hymn-lyrics/alone_with_none_but_thee_my_god.htm
Source:
https://acollectionofprayers.com/2018/07/18/what-need-i-fear/
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Guide Me, Today, Tonight and Forever - Saint Columba of Iona, Scotland (+597)
Be O Lord,
a guiding star above me,
a smooth path below me,
a kindly shepherd behind me
and a bright flame before me;
today, tonight and forever. Amen.
Source: Attributed to St. Columba, 521-597.
Source of this version: https://daily-prayers.org/angels-and-saints/prayers-of-columba-colomcille-of-ireland/
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Source:
https://acollectionofprayers.com/2018/07/18/guide-me-today-tonight-and-forever/
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God, Be My Guide - Saint Columba of Iona (+597)
Be a bright flame before me,
Be a guiding star above me,
Be a smooth path below me,
Be a kindly shepherd behind me,
Today, tonight, and forever.
Source: Columba
Source of this version: Modified from
http://www.faithandworship.com/Christian_Quotes.htm#ixzz4DZpQ04t9
Under Creative Commons License: Attribution
https://acollectionofprayers.com/2016/07/05/god-be-my-guide/
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Dunkeld Litany (8th-12th century)
The litany below is a shortened version of a litany which was sung at public processions of a group of ascetic monks called Culdees. It was used at the ancient Scottish monastery of Dunkeld.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
God, the Father in heaven, have mercy on us.
God, the Son, Redeemer, have mercy on us.
God, the Holy Spirit, have mercy on us.
You are three, and yet one God, have mercy on us.
Be gracious, free us, Lord.
Be gracious, hear us, Lord.
Be gracious, spare us, Lord.
From every evil,
from every evil inclination,
from every impurity of heart and body,
from a haughty spirit,
from the evil of sickness,
from the snares of the devil,
from enemies to the Christian name,
from destructive storms,
from famine and nakedness,
from thieves and robbers,
from wolves and all dangerous animals,
from floods of water,
from trials of death,
in the day of judgment, free us, Lord.
By your advent,
by your birth,
by your circumcision,
by your baptism,
by your passion,
by sending the counseling Spirit, free us, Lord.
We sinners pray, free us, Lord.
Holy Father, we pray, hear us.
To give us peace and concord,
to give us life and health,
to give us the fruits of the earth,
to protect our livestock from all pestilence,
to give us favorable weather,
to give us rain at the proper time,
to give us perseverance in good works,
to work true repentance in us,
to move us in charity for those in need,
to give us fervor in your service,
to give all Christian people peace and unity,
to keep us in the true faith and religion,
to preserve and spread your holy church,
to give long life and health to pastors, teachers and all leaders in the church,
to protect the leaders of our land from all enemies and snares.
to give them victory and long life,
to drive out the enemies of Christians from the earth,
to bring them to holy baptism,
to give all Christians your mercy,
to spare us,
to grant us mercy,
to look upon us, we pray, hear us.
Son of God, hear us.
Lamb of God, you take away the sin of the world,
have mercy on us, Lord.
Lamb of God, you take away the sin of the world,
have mercy on us, Lord.
Lamb of God, you take away the sin of the world,
grant us peace.
Christ conquers,
Christ rules,
Christ commands.
O Christ, hear us.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
O Christ, give us your grace,
O Christ, give us joy and peace.
O Christ, give us life and salvation.
Amen.
Let us pray.
Our Father…
Let us pray.
Almighty and gracious God, in your majesty remember us. Grant us forgiveness of all sins, increase your heavenly grace to us, and give us your help against all the snares of our enemies, seen and unseen. In the same way, protect our hearts by your command, so that after this mortal life, we may rejoice together with all your saints in the glory of the kingdom of God, serving our Jesus Christ our Lord and Redeemer, who has all power and rule, one with the Father and the Holy Spirit, now and forever. Amen.
Source: Kalendars of Scottish Saints by Alexander Penrose Forbes, Bishop of Brechin, Edmonston and Douglas, Edinburgh, 1872, p. lvi-lxv.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
https://acollectionofprayers.com/2018/07/26/dunkeld-litany/
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Christ’s Cross
Saint Columba of Iona, Scotland (+597)
CHRIST’S cross over this face,
and thus over my ear.
Christ’s cross over this eye.
Christ’s cross over this nose.
Christ’s cross over this mouth.
Christ’s cross over this throat.
Christ’s cross over the back of this head.
Christ’s cross over this side.
Christ’s cross over this belly
(so is it fitting).
Christ’s cross over this lower belly.
Christ’s cross over this back.
Christ’s cross over my arms
from my shoulders to my hands.
Christ’s cross over my thighs.
Christ’s cross over my legs.
Christ’s cross to accompany me before me.
Christ’s cross to accompany me behind me.
Christ’s cross to meet every difficulty
both on hollow and hill.
Christ’s cross eastwards facing me.
Christ’s cross back towards the sunset.
In the north, in the south unceasingly
may Christ’s cross straightway be.
Christ’s cross over my teeth
lest injury or harm come to me.
Christ’s cross over my stomach.
Christ’s cross over my heart.
Christ’s cross up to broad (?) Heaven.
Christ’s cross down to earth.
Let no evil or hurt come
to my body or my soul.
Christ’s cross over me as I sit.
Christ’s cross over me as I lie.
Christ’s cross be all my strength
till we reach the King of Heaven.
Christ’s cross over my community.
Christ’s cross over my church.
Christ’s cross in the next world;
Christ’s cross in this.
From the top of my head
to the nail of my foot,
O Christ, against every danger
I trust in the protection of thy cross.
Till the day of my death,
before going into this clay,
I shall draw without . . .
Christ’s cross over this face.
http://www.maryjones.us/ctexts/cc10.html
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MORE
CELTIC CHRISTIAN
PRAYERS
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“Take time to get in touch with your shadow. Make a list of the things that most often make you angry with other people. This may give you clues as to your shadow’s feelings. Once you have been honest about your vices, make a conscious effort to replace each vice with its opposite virtue;”
― Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
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“Lord of my heart, give me vision to inspire me that, working or resting, I may always think of you. Lord of my heart, give me light to guide me that, at home or abroad I may always walk in your way. Lord of my heart, give me wisdom to direct me that, thinking or acting, I may always discern right from wrong. Heart of my own heart, whatever befall me, rule over my thoughts and feelings, my words and actions. ancient Irish”
― Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
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A Celtic Prayer before a meal
“The food which we are to eat is earth, water, and sun coming to us through pleasing plants The food which we are to eat is fruit of the labor of many creatures. We are thankful for it. May it give us health, strength, joy, and may it increase our love. a prayer before a meal”
― Ray Simpson, Daily Light from the Celtic Saints: Ancient Wisdom for Modern Life
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Creator, Watch over Us (Celtic Prayer)
Creator of the universe, watch over us
and keep us in the light of your presence.
May our praise continually blend
with that of all creation,
until we come together to the eternal joys
which you promise in your love;
through Jesus Christ our Lord. Amen.
Source: Celtic prayer
Source of this version:
http://www.pettchapel.org.uk/Extras/Prayers/Prayers_of_Praise.htm
Variant:
Creator of the universe, watch over us
and keep us in the light of your presence.
Let our praise continually blend
with that of all creation,
and bring us, with all for whom we pray,
to the eternal joys
which you promise in your love;
through Jesus Christ our Savior. Amen.
Source of this version: http://www.revjones.fsnet.co.uk/prayers/prayers.html
https://acollectionofprayers.com/2016/06/29/creator-watch-over-us/
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Help Us in Our Time of Need (4th-5th century)
You guided Noah over the flood waves: hear us.
With your Word you recalled Jonah from the deep: deliver us.
You stretched forth your hand to Peter as he sank: help us, O Christ.
Son of God, you did marvelous things of old: help us also in our time of need.
Source: Early Celtic Prayer
Source of this version: Modified freely from http://www.malankaraworld.com/Library/Devotional/Feb-5-2011-God_weekly_devotional.htm
Variant:
We have sinned, O Lord, we have sinned:
forgive our sins and save us,
hear us, O Lord, you who guided Noah on the waves of the flood,
for it was by your Word that Jonah was recalled from the abyss.
Free us, you who reached out your hand to Peter as he was sinking:
bear us up, O Christ, Son of God.
For you performed wonders among our fathers, O Lord:
Now stretch forth your hand from the Heavens,
help us in our times of need.
Source of this version: Confession of sins in Celtic Vespers: http://celticorderofuniversalwisdom.weebly.com/uploads/5/8/5/2/5852535/short_celtic_vespers.pdf
https://acollectionofprayers.com/2016/06/29/help-us-in-our-time-of-need/
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In Your Mercy, Lead Me (9th century)
Almighty God and Father, Lord of heaven and earth, I pray, in your mercy lead me: where thousands of angels always reflect the exceeding glory of the King of kings, praising him;
where the twenty-four elders fall before the throne of the Lamb of God, praising him;
where the four living creatures surround the throne, and every eye sees his wonderful works;
where the four rivers flow from their one source;
where the patriarchs, the first to believe in God, rule with him in his divine city;
where the prophets, full of the pure Holy Spirit, praise Christ together in the purest light of truth;
where Christ with the apostles Peter and Paul rule, sitting on their thrones;
where the flower of the state of virginity of the innocent with the pleasantness of the people of flourishing are following the Lamb;
where the martyrs of Christ are dressed in white robes and singing and waving palm branches;
where the holy, pure virgins hold palms for the king of kings;
where the crowd of saints sings to the Lord with constant peace in the land of the living;
where there is happiness;
where there is security;
where there is always health
where there is purity of mind;
where there is no pain;
where there are no problems, no anger, no pain of labor;
where there is no hunger;
where there is no deep water;
where no fire burns;
where no one perishes;
where there is no old age;
where youth flourishes;
where there is no groaning;
where the poor do not weep;
where there is eternal peace;
where there is joy;
where there is no trouble;
where there is true life;
where there is no bitter death;
where it is always divine;
where no one knows evil;
where love is strong;
where the nourishing glory of Christ the King reigns;
where there is true joy;
where the cup is full of constant life;
where the clear name of Christ rules upon his throne;
where all things are made right;
where there is salvation for all;
where there is unity;
where there is Trinity;
where there is real truth;
where there is divine virtue;
where there is the God of gods;
where there is the Lord of lords;
where there is the King of kings;
where there is the choir of heaven;
where there is the Light from Light;
where there is the source of life, flowing in the heights of the city;
where the voice of praise resounds for the Lord;
where there is no darkness of night;
where the King of kings rules forever and ever.
Source: The Book of Cerne, p. 106-108
Original in Latin:
Deus pater omnipotens domine caeli ac terrae deduc me obsecro te per misericordiam pietatis tuae
Ubi resplendent semper angelorum milia regem regum laudantes cum ingenti gloria .
Ubi uiginti quattuor seniores sunt proni agnum dei laudantes ante conspectum throni .
Ubi mystica quattuor animalia tota oculis plena tarn mira magnalia .
Ubi ilia flumina bis bina manantia uno e fontis rore inrigati .
Ubi patriarchae primi credentes deo ciues urbis diuinae regnantes sine (fine) cum eo .
Ubi prophetae puri spiritu sancto pleni christum conlaudant clara causa luminis ueri .
Ubi sancta maria sanctis cum uirginibus uitae fruentes prmiis & in thronis sublimibus .
Ubi petrus et Paulus christi cum apostolis regnant cum rege sedentes in cathhedris .
Ubi sequuntur agnum turbae innocentium uirginitatis flore amoeno florentium .
Ubi martyrum chori amicti stolis albis christo canentes habentes uitae palmam .
Ubi uirgines sanctae castitatis nimiam habent palmam gloriae regni regiae .
Ubi sanctorum turbae domino canentium gaudent cum pace firma in terra uiuentium .
Ubi est felicitas .
Ubi et securitas .
Ubi semper sanitas .
Ubi mentis puritas .
Ubi nullus dolor .
Ubi nee mentes nee irae furor Nee dolor laborantibus .
Ubi nullus esurit .
Ubi nee ullus bibit .
Ubi ignis non urit .
Ubi nullus peribit .
Ubi senex non manet .
Ubi iuuenis florebit .
Ubi lesus non gemit .
Ubi pauper non plorat .
Ubi pax perpetua .
Ubi et laetitia .
Ubi nee molestia .
Ubi uita est uera .
Ubi nee mors amara .
Ubi semper diuina .
Ubi non nocent mala .
Ubi caritas firma .
Ubi alma gloria christi regis regiae .
Ubi lumen diuinum .
Ubi gaudium uerum .
Ubi poculum purum uitae perennis plenum .
Ubi nomen praeclarum Christi regnantis (in) thronum .
Ubi est rector rerum .
Ubi salus cunctorum .
Ubi unitas .
Ubi diuinitas .
Ubi trinitas .
Ubi ueritas uera .
Ubi uirtus diuina .
Ubi deus deorum .
Ubi dominus dominorum .
Ubi rex regum .
Ubi caelorum chori .
Ubi lux lucis .
Ubi fons uiuus fulget in summa poli .
Ubi uox laudis resonat domino regi .
Ubi nox nulla tetra .
Ubi regnum regnorum saeculorum in saecula . Amen .
https://acollectionofprayers.com/2018/11/01/in-your-mercy-lead-me/
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For Love and Light (6th century)
O Lord,
in the name of Jesus Christ your Son our God,
give us that love which can never cease,
that will kindle our lamps but not extinguish them,
that they may burn in us and enlighten others.
O Christ, our dearest Savior,
kindle our lamps,
that they may evermore shine in your temple,
that they may receive unquenchable light from you
that will enlighten our darkness,
and lessen the darkness of the world.
Lord Jesus, we pray,
give your light to our lamps,
that in its light
the most holy place may be revealed to us
in which you dwell as the Eternal Priest,
that we may always see you,
desire you, look on you in love,
and long after you;
for your sake. Amen.
Source: An Ancient Collect, sixth century
Source of this version: Freely modified from Prayers of the Early Church, edited by J. Manning Potts, 1953
https://acollectionofprayers.com/2018/09/06/for-love-and-light/
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You Are the King of kings, and Lord of Lords (9th century)
God, my almighty God, I humbly worship you.
You are the King of kings, and Lord of lords.
You are the judge of every age.
You are the Redeemer of our souls.
You are the Liberator of those who believe.
You are the Hope of those who labor.
You are the Comforter of the sad.
You are the Way for the straying.
You are the Teacher of the nations.
You are the Creator of all creatures.
You are the Lover of all that is good.
You are the Prince of all virtue.
You are the Joy of your saints.
You are Life everlasting.
You are Joy in truth.
You are the joy of our eternal homeland.
You are Light from light.
You are the Fount of holiness.
You are the glory of God the Father in the highest.
You are the Savior of the world.
You are the Fullness of the Holy Spirit.
You are seated at the right hand of the Father, ruling on your throne forever.
Source: From a confession of sins in The Book of Cerne, 9th Century.
Source of this version: Translated for Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Deus deus meus omnipotens
Ego humiliter te adoro
Tu es rex regum et dominus dominantium
Tu es arbiter omnis saeculi
Tu es redemtor animarum
Tu es liberator credentium
Tu es spes laborantium
Tu es paracletus doleutium
Tu es uia errantium
Tu es magister gentium
Tu es creator omnium creaturarum
Tu es amator omnis boni
Tu es princeps omnium uirtutum
Tu es gaudium sanctorum tuorum
Tu es uita perpetua
Tu es laetitia in ueritate
Tu es exultatio in aeterna patria
Tu es lux lucis
Tu es fons sanctitatis
Tu es gloria dei patris in excelso
Tu es saluator mundi
Tu es plenitude spiritus sancti
Tu sedis ad dexteram dei patris in throno regnas in saecula
Source: The prayer book of Aedeluald the bishop, commonly called the Book of Cerne, p. 95-96.
Source:
https://acollectionofprayers.com/2018/07/27/you-are-the-king-of-kings-and-lord-of-lords/
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A Benediction (10th century)
May our Lord + Jesus Christ
be near you to defend you,
within you to refresh you,
around you to preserve you,
before you to guide you,
behind you to justify you,
above you to bless you;
and the blessing of almighty God,
the Father, the + Son, and the Holy Spirit,
be among you and remain with you always.
Amen.
Source: 10th Century manuscript, from The New Ancient Collects, #575, (Bright’s Ancient Collects, p. 193.3)
In Bright’s Ancient Collects, this was printed as a prayer with this ending:
…above you to bless you;
who lives and reigns
with the Father and the Holy Spirit,
one God, now and forever. Amen.
https://acollectionofprayers.com/2017/09/02/a-benediction/
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Two Celtic Communion Prayers (8th century)
The Lorrha Missal (also called the Stowe Missal) was a book containing the texts of the mass, written in Ireland in the late 8th century. The first prayer below was prayed after the consecration (Words of Institution) and before the distribution. The second prayer was the post-communion prayer.
We believe, O Lord.
We believe we have been redeemed
by the breaking of Christ’s body,
and the pouring of his blood.
We rely on this sacrament for strength,
confident that what we now hold in hope,
we will enjoy in true fulfillment in heaven;
through our Lord Jesus Christ
who reigns with you and the Holy Spirit
now and forever.
Amen.
We give you thanks, O Lord,
holy Father, almighty and eternal God,
for you have satisfied us
with the body and blood of Christ your Son.
In your mercy, O Lord,
let this sacrament not be for our condemnation or punishment,
but for our salvation and forgiveness,
for strengthening the weak
as a firm foundation against the dangers of the world.
With this communion forgive all our guilt,
and give us the heavenly joy of sharing in it;
through our Lord Jesus Christ
who reigns with you and the Holy Spirit
now and forever.
Amen.
Source: Freely modified from The Lorrha-Stowe Missal, p. 6-7.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Formatted as block paragraph:
We give you thanks, O Lord, holy Father, almighty and eternal God, for you have satisfied us with the body and blood of Christ your Son. In your mercy, O Lord, let this sacrament not be for our condemnation or punishment, but for our salvation and forgiveness, and for strengthening the weak as a firm foundation against the dangers of the world. With this communion forgive all our guilt and give us the heavenly joy of sharing in it; through our Lord Jesus Christ who reigns with you and the Holy Spirit now and forever.
https://acollectionofprayers.com/2018/07/14/two-celtic-communion-prayers/
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A Celtic Litany (8th century)
The Lorrha Missal (also called the Stowe Missal) was a book containing the texts of the mass, written in Ireland in the late 8th century. The litany below is freely modified from the Litany of St. Martin from the Lorrha Missal. It would have been prayed between the reading of the Epistle and Gospel.
Let us all pray to the Lord.
Hear us, Lord, and have mercy.
With all our heart and mind,
to the Lord who looks over the earth and makes it tremble,
let us pray:
Lord, have mercy.
For blessed peace and most tranquil times for us,
for the holy church to extend from our borders to the ends of the earth,
let us pray:
Lord, have mercy.
For our pastors, teachers, servants,
and all leaders in our church,
let us pray:
Lord, have mercy.
For this place and those who live in it,
for faithful leaders,
and for all who serve to defend our land,
let us pray:
Lord, have mercy.
For those who dedicate themselves to the Lord’s service,
for the needy, for widows and orphans,
let us pray:
Lord, have mercy.
For those who travel by land, sea and air,
for those striving to live lives of repentance,
for those instructed in the Christian faith,
let us pray:
Lord, have mercy.
For those who bear fruits of mercy in Christ’s holy church,
let us pray:
Hear us, Lord almighty.
That we may live in the Christian faith and die in peace,
let us pray,
Lord, hear our prayer.
That God’s kingdom may remain among us,
that his will be done among us in the holy bonds of charity,
let us pray,
Lord, hear our prayer.
To preserve the Christian faith among us in all holiness and purity,
let us pray.
Lord, hear our prayer.
O Lord,
cleanse us from all our sins,
and restore us in your sight.
Graciously hear our prayers
and receive our praise;
through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.
Amen.
Source: Freely modified from The Litany of Supplication of St. Martin in the Lorrha-Stowe Missal, p. 6-7. Translated and prepared for A Collection of Prayers. The closing prayer is a very free adaptation of the litany’s closing collect.
A more literal translation of all the petitions may be found here: http://www.liturgies.net/Liturgies/Other/stowe.htm
https://acollectionofprayers.com/2018/07/14/a-celtic-litany/
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The Lorrha-Stowe Preface and Sanctus (8th century)
The Lorrha Missal (also called the Stowe Missal) was a book containing the texts of the mass, written in Ireland in the late 8th century. It begins in the same way as the Roman rite, but becomes a beautiful poem on the attributes of God.
The Lord be with you.
And also with you.
Lift up your hearts.
We lift them up to the Lord.
Let us give thanks to the Lord our God.
It good and right.
It is truly good, right and salutary
for us to give thanks to you always and everywhere,
holy Lord, almighty and eternal God,
through Christ our Lord;
with your only Son and the Holy Spirit you are
one immortal God,
incorruptible and unchangeable God,
invisible and faithful God,
wonderful and praiseworthy God,
honorable and mighty God,
most high and magnificent God,
living and true God,
wise and powerful God,
holy and glorious God,
great and good God,
awesome and peaceful God,
beautiful and righteous God,
pure and benevolent God,
blessed and just God,
pious and holy God,
not one singular person,
but one Trinity of substance.
We believe you.
We bless you.
We adore you.
We praise your name forever and ever
through him who is the salvation of the world,
through him who is the life of humanity,
through him who is the resurrection of the dead.
Through him the angels praise your majesty,
the dominions adore,
the powers of the highest heaven tremble,
the virtues of the blessed seraphim rejoice together.
We pray, grant that we may join our voices with theirs, confessing you and saying:
Holy, holy, holy Lord,
God of Sabaoth.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
Blessed is he who came down from heaven that he might live on the earth, be made fully human, and gave his flesh as a sacrificial victim, and by his passion gave eternal life to those who believe.
Source: Lorrha-Stowe Missal, eighth century. Translated by Paul C. Stratman for A Collection of Prayers.
Source:
https://acollectionofprayers.com/2018/07/12/the-lorrha-stowe-preface-and-sanctus/
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To You, Trinity We Give Praise and Thanks (8th century)
We worship you, eternal Father.
We call on you, eternal Son.
We confess you, Holy Spirit, dwelling in one divine unity.
To you, Trinity we give praise and thanks.
To you, one God, we sing in endless praise.
To you, Father unbegotten,
to you, the only-begotten Son,
to you, Holy Spirit, proceeding from the Father and the Son, we confess with our hearts,
to you beyond all thought, surpassing all understanding, to the all-powerful God we give thanks; who reigns, now and forever. Amen.
Source: The Antiphony of Bangor, #125; translated by Paul C. Stratman for A Collection of Prayers.
Original in Latin:
Te Patrem adoramus seternum.
Te sempiternum Filium invocamus.
Teque Spiritum Sanctum in una divinitatis substantia manentem confitemur.
Tibi Trinitati laudes et gratias referimus.
Tibi uni Deo incessabilem dicimus laudem.
Te Patrem ingenitum,
Te Filium unigenitum.
Te Spiritum Sanctum a Patre et Filio procedentem corde credimus.
Tibi inaestimabili, incomprehensibili, omni potens Deus, gratias agimus. Qui regnas in saecula, &c.
https://acollectionofprayers.com/2018/05/20/to-you-trinity-we-give-praise-and-thanks/
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A Blessing Based on Isaiah 9
May the wisdom of the Wonderful Counselor direct you,
the strength of the Mighty God protect you,
the love of the Everlasting Father embrace you,
the peace of the Prince of Peace surround you.
Source: Unknown, possibly Celtic.
This blessing is drawn from Isaiah 9:6
https://acollectionofprayers.com/2016/09/10/a-blessing-based-on-isaiah-9/
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MAELISU'S HYMN TO THE ARCHANGEL MICHAEL
O angel!
Bear, O Michael of great miracles,
To the Lord my plaint.
Hearest thou?
Ask of forgiving God
Forgiveness of all my vast evil.
Delay not!
Carry my fervent prayer
To the King, to the great King!
To my soul
Bring help, bring comfort
At the hour of its leaving earth.
Stoutly
To meet my expectant soul
Come with many thousand angels!
O soldier!
Against the crooked, wicked, militant world
Come to my help in earnest!
Do not
Disdain what I say!
As long as I live do not desert me!
Thee I choose,
That thou mayst save my soul,
My mind, my sense, my body.
O thou of goodly counsels,
Victorious, triumphant one,
Angelic slayer of Antichrist!
https://www.gutenberg.org/files/32030/32030-h/32030-h.htm#Page_41
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A Personal Blessing (8th century)
O Lord, open your heavens;
from there may your gifts descend to him.
Put forth your own hand and touch his head.
May he feel the touch of your hand,
and receive the joy of the Holy Spirit,
that he may remain blessed for evermore.
Amen.
Source: Æthelwold of Winchester, c. 908-984
Source of this version: Modified from http://www.dsbc.org.uk/downloads/June_2012_MAGAZINE_seq.pdf
Also found in Prayers of the Middle Ages, edited by J. Manning Potts, p. 41
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
https://acollectionofprayers.com/2016/07/20/a-personal-blessing/
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* * *
IRELAND
* * *
A prayer of Saint Brigid of Ireland (+525)
"We implore Thee, by the memory of Thy Cross's hallowed and most bitter anguish, make us fear Thee, make us love Thee, O Christ. Amen."
—Prayer of Saint Brigid of Ireland (+525)
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This night is the eve of the great Nativity,
Born is the Son of Mary the Virgin,
The soles of His feet have reached the earth,
The Son of glory down from on high,
Heaven and earth glowed to Him,
All hail! let there be joy!
'Tis frenzy blind,
'Tis witlessness, 'tis madness wild
- Since still to deathward all life tends -
To be unfriends with Mary's child.
Irish:
Mór báis mor baile
mór coll ceille mor mire
olais airchenn teicht do écaib
beith fo étoil maíc maire.
attrib. to the Irish Saint Siadhal (Sedulius), 5th century
Thesaurus Palaeohibernicus
Orthodox Ireland, https://www.facebook.com/groups/236570420106157/
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Lá Fhéile Bride!!
A Naomh Bríd, guí orainn!
A Bhríd, a Mhuire na nGael,
A Bhríd, scaoil tharam do bhrat
agus coinnigh faoi do cumhdach mé
go mbeidh mé leat i bhFlaitheas Dé.
Orthodox Ireland, https://www.facebook.com/groups/236570420106157/
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Happy feast of St Senan of Scattery Island / Lá féile Naomh Sheanáin.
Naomh Seanáin guí orainn!
Orthodox Ireland, https://www.facebook.com/groups/236570420106157/
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Lá Fhéile Pádraig sona dhaoibh.
Naomh Pádraig, patrún na hÉireann, guí orainn!
Orthodox Ireland, https://www.facebook.com/groups/236570420106157/
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Bennachtaí na Féile Ciarán!
Happy namesday to my son Ciaran!
Orthodox Ireland, https://www.facebook.com/groups/236570420106157/
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Beannachtaí na Féile Pádraig Oraibh!
Happy Saint Patrick’s Day!
Orthodox Ireland, https://www.facebook.com/groups/236570420106157/
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The Irish-speaking cockerel is not heard to say, 'cock-a-doodle-doo!’ but ‘Mac na hÓighe slán!’ [pron. mac na hoya slahn!] ‘the Son of the Virgin is safe!’ That is what the first cock crew on that first Easter Morning, and the cockerels have called it thus every year since.
Orthodox Ireland, https://www.facebook.com/groups/236570420106157/
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The Lorica of St. Fursa (7th century)
May the guiding hands of God be on my shoulders,
may the presence of the Holy Spirit be on my head,
may the sign of Christ be on my forehead,
may the voice of the Holy Spirit be in my ears,
may the smell of the Holy Spirit be in my nose,
may the sight of the company of heaven be in my eyes,
may the speech of the company of heaven be in my mouth,
may the work of the church of God be in my hands,
may the serving of God and my neighbor be in my feet,
may God make my heart his home,
and may I belong to God, my Father, completely.
Source: Lorica of St. Fursa (Fursey), 7th Century.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Original in old Irish:
Robé mainrechta Dé forsind [f]ormna-sa,
robé torruma in spirta naoimh for in cend-sa,
robé airde Críst isin édan-sa,
robé ésdecht in spirta náimh isna clúasaib-sea,
robé bolltanugad in spirta nóib isna srónaib-sea,
robé imfaiccsin fer nime isna súilib-sea,
robé comlabra fer nime isna bélaib-sea,
robé lubair eculsa Dé isna lámaib-sea,
robé les Dé ocus a choimnesa isna cosaib-sea,
roba locc do Día in cride-sea,
rob la Día athair uile in duine-sea!
Credo ocus pater.
Source: https://celt.ucc.ie//published/G400079/index.html
Source:
https://acollectionofprayers.com/2018/08/02/the-lorica-of-st-fursey/
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My God, Help Me (11th century)
Deus meus adiuva me, [My God, help me.]
Give me your love, O Son of God,
Give me your love, O Son of God,
Deus meus adiuva me.
In meum cor, ut sanum sit, [Into my heart, that it may be sound,]
O noble King, give your love quickly,
O noble King, give your love quickly,
In meum cor, ut sanum sit.
Domine da quod peto a te, [O Lord, give what I ask of you,]
Give, give quickly, O clear, bright sun,
Give, give quickly, O clear, bright sun,
Domine da quod peto a te.
Hanc spero rem et quaero quam, [This thing I hope for, and this is what I ask,]
Your love to me in this world,
Your love to me in the next world,
Hanc spero rem et quaero quam.
Tuum amorem, sicut vis, [Your love, as you wish,]
Give me quickly what I ask again,
Give me quickly what I ask again,
Tuum amorem, sicut vis.
Quaero, postulo, peto a te, [I search, I ask, I beg of you,]
My life in heaven, Son of God,
My life in heaven, Son of God,
Quaero, postulo, peto a te.
Domine, Domine, exaudi me, [O Lord, O Lord, hear me,]
Fill my soul with your love, O God,
Fill my soul with your love, O God,
Domine, Domine exaudi me.
Deus meus adiuva me,
Deus meus adiuva me.
Source: Mael Ísu Ua Brolcháin, d. 1086 The Poem-Book of the Gael, 1912, p. 140-141, translation composite.
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Original in Latin/Old Irish:
Deus meus adiuva me
Tabhair dom do shearch,a Mhic ghil Dé
Tabhair dom do shearch,a Mhic ghil Dé
Deus meus adiuva me.
In meum cor, ut sanum sit,
Tabhair, a Rí rán, do ghrá go grip;
Tabhair, a Rí rán, do ghrá go grip,
In meum cor, ut sanum sit.
Domine da quod peto a te,
Tabhair dom go dian a ghrian ghlan ghlé,
Tabhair dom go dian a ghrian ghlan ghlé,
Domine da quod peto a te.
Hanc spero rem et quaero quam,
Do shearc dom sonn, do shearc dom thall;
Do shearc dom sonn, do shearc dom thall,
Hanc spero rem et quaero quam.
Tuum amorem, sicut vis,
Tabhair dom go tréan, a déarfad arís;
Tabhair dom go tréan, a déarfad arís,
Tuum amorem, sicut vis.
Quaero, postulo, peto a te,
Mo bheatha i neamh, a mhic dhil Dé;
Mo bheatha i neamh, a mhic dhil Dé,
Quaero, postulo, peto a te.
Domine, Domine, exaudi me,
M’anam bheith lán de d’ghrá, a Dhé,
M’anam bheith lán de d’ghrá, a Dhé,
Domine, Domine exaudi me.
https://acollectionofprayers.com/2018/08/05/my-god-help-me/
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Be My Vision (6th-8th century)
Be my vision, O Lord of my heart.
There is none other but the King of the seven heavens.
Be my meditation by day and night.
May it be you that I behold even in my sleep.
Be my speech, be my understanding.
Be with me, may I be with you.
Be my Father, may I be your son.
May you be mine, may I be yours.
Be my battle-shield, be my sword.
Be my dignity, be my delight.
Be my shelter, be my stronghold.
Raise me up to the company of the angels.
Be every good to my body and soul.
Be my kingdom in heaven and on earth.
Be solely the chief love of my heart.
Let there be none other, O high King of heaven,
Until I am able to pass into your hands,
My treasure, my beloved, through the greatness of your love.
Be alone my noble and wondrous estate.
I seek not men nor lifeless wealth.
Be the constant guardian of every possession and every life.
For our corrupt desires are dead at the mere sight of you.
Your love in my soul and in my heart —
Grant this to me, O King of the seven heavens.
O King of the seven heavens grant me this —
Your love to be in my heart and in my soul.
With the King of all, with him after victory won by piety,
May I be in the kingdom of heaven O brightness of the son.
Beloved Father, hear, hear my lamentations.
Timely is the cry of woe of this miserable wretch.
O heart of my heart, whatever befall me,
O ruler of all, be my vision.
Source: Attributed to Dallán Forgaill, 6th-8th century
English prose translation by Mary Byrne (1905), adapted
A poetic translation, “Be Thou My Vision” appears in many hymnals.
This prayer has its own page on Wikipedia.com.
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Original in old Irish:
Rop tú mo baile, a Choimdiu cride:
ní ní nech aile acht Rí secht nime.
Rop tú mo scrútain i l-ló ‘s i n-aidche;
rop tú ad-chëar im chotlud caidche.
Rop tú mo labra, rop tú mo thuicsiu;
rop tussu dam-sa, rob misse duit-siu.
Rop tussu m’athair, rob mé do mac-su;
rop tussu lem-sa, rob misse lat-su.
Rop tú mo chathscíath, rop tú mo chlaideb;
rop tussu m’ordan, rop tussu m’airer.
Rop tú mo dítiu, rop tú mo daingen;
rop tú nom-thocba i n-áentaid n-aingel.
Rop tú cech maithius dom churp, dom anmain;
rop tú mo flaithius i n-nim ‘s i talmain.
Rop tussu t’ áenur sainserc mo chride;
ní rop nech aile acht Airdrí nime.
Co talla forum, ré n-dul it láma,
mo chuit, mo chotlud, ar méit do gráda.
Rop tussu t’ áenur m’ urrann úais amra:
ní chuinngim daíne ná maíne marba.
Rop amlaid dínsiur cech sel, cech sáegul,
mar marb oc brénad, ar t’ fégad t’ áenur.
Do serc im anmain, do grád im chride,
tabair dam amlaid, a Rí secht nime.
Tabair dam amlaid, a Rí secht nime,
do serc im anmain, do grád im chride.
Go Ríg na n-uile rís íar m-búaid léire;
ro béo i flaith nime i n-gile gréine
A Athair inmain, cluinte mo núall-sa:
mithig (mo-núarán!) lasin trúagán trúag-sa.
A Chríst mo chride, cip ed dom-aire,
a Flaith na n-uile, rop tú mo baile.
Source:
https://acollectionofprayers.com/2018/07/23/be-my-vision/
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The Litany of the Trinity (Mugron) (10th century)
Have mercy on us,
O God, Father almighty!
O God of hosts,
O God most high,
O Lord of the world,
O indescribable God,
O Creator of the elements,
O invisible God,
O untouchable God,
O unjudgeable God,
O immeasurable God,
O impatient God,
O immaculate God,
O immortal God,
O immoveable God,
O eternal God,
O perfect God,
O merciful God,
O admirable God,
O awesome God,
O golden good,
O Father in heaven,
have mercy on us!
Have mercy on us,
O almighty God,
O Jesus Christ,
O Son of living God!
O Son that was born twice,
O only-begotten of God the Father,
O first child of Mary the Virgin,
O Son of David,
O Son of Abraham,
O beginning of all,
O end of the world,
O Word of God,
O jewel of the heavenly kingdom,
O life of all,
О eternal truth,
О image, О likeness, О figure of God the Father,
О hand of God,
О arm of God,
О strength of God,
О right hand of God,
О true wisdom,
О true light that enlightens all darkness,
О guiding light,
О sun of truth,
О morning star,
О radiance of the Godhead,
О splendor of the eternal light,
О intelligence of the mystic world,
О mediator of all men,
О betrothed of the Church,
О faithful shepherd of the flock,
О expectation of the faithful,
О angel of the great counsel,
О true prophet,
О true apostle,
О true teacher,
О high priest,
О master,
О Nazarene,
О fair-haired one,
О ever living satisfaction,
О tree of life,
О true vine,
О sprout of the root of Jesse,
О King of Israel,
О Savior,
О door of the world,
О chosen flower of the plain,
О lily of the valleys,
О rock of strength,
О cornerstone,
О heavenly Zion,
О foundation of faith,
О innocent lamb,
О diadem,
О silent sheep,
О redeemer of humanity,
О true God,
О true man,
О lion,
О ox,
О eagle,
О crucified Christ,
О judge of Doom,
have mercy on us!
Have mercy on us,
О almighty God,
О Holy Spirit!
О Spirit that is nobler than all Spirits,
О finger of God,
О guard of the Christians,
О comforter of the sorrowful,
О gentle one,
О merciful intercessor,
О giver of true wisdom,
О author of Holy Scripture,
О ruler of speech,
О sevenfold Spirit,
О Spirit of wisdom,
О Spirit of understanding,
О Spirit of counsel,
О Spirit of strength,
О Spirit of knowledge,
О Spirit of gentleness,
О Spirit of awe,
О Spirit of charity,
О Spirit of grace,
О Spirit by whom all high things are ordained,
have mercy on us.
O Father, O Son, O Holy Spirit, have mercy on us.
Have mercy on us, eternal God,
O God in heaven, have mercy on us.
Have mercy on us, O glorious God,
Trinity glorious, ruling the circle of the earth.
O God, to your name be honor and praise,
now and forever. Amen.
May the almighty God be magnified in all the earth.
Source: Litany of the Trinity by Mugron, d. 980-981.
Source of this version: Kuno Meyer in Hibernica Minora, 1894, p. 43-44
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Original in old Irish:
Mugrón, comarba Coluim cille, hec uerba composuit de Trinitate.
Airchis dín, a Dé Athair uili-cumachtaig,
A Dé na slóg,
A Dé uasail,
A thigerna in domuin,
A Dé díaisneithe,
A duilemuin na ndúl,
A Dé nem-aicside,
A Dé nem-chorpdai,
A Dé nem-mitte,
A Dé nem-toimside,
A Dé nem-foiditnich,
A Dé nem-thruailnide,
A Dé nem-marbdai,
A Dé nem-chumscaigthe,
A Dé shuthain,
A Dé foirpthe,
A Dé trocair,
A Dé adhamraigthe,
A Dé aduathmair,
[A De in talman,
A De na teined,
A De na nusqui nexamail,
A Dhe ind aeoir [fh]uasnadaigh & rethanaig,
A De na nil-berlada im chrunni in talman,
A Dé na tonn a thec imdomhain inn aiceoin,
A Dhe na nairdreannach, & na nuili rinn étrocht,
A Dhe, ro thebestar in maisi, ro thinns[c]nastar la & aidchi,
A De ro thigernastar ar ifern cona daoscor-sluag,
A Dé ro follamnaighes co narcainglib,]
A maith forordai,
A Athair nemdai fail i nimib,
Airchis din.
[Ad Christum hec uerba pertinent.]
Airchis dín, a Dé uili-chumachtaig, a Isu Crist, a meic Dé bi,
A meic ro genair fo di,
A oen-geinne Dé Athar,
A prim-geinne Maire oige,
A meic Dauid
A meic Abraham
A thosach na nuili,
A forcend an domuin,
A Briathar Dé,
A shét na flatha némdai,
A betha na nuili,
A fírinne tshuthain,
A immhaigin, a chosmailes, a dealb Dé Athar,
A lám Dé,
A dóit Dé,
A nert Dé,
A deis Dé,
A fhir-ecnai,
A fhir-shoillsi cena soillsiges cech ndorchai,
A sholus taircedaig,
A grian na fírinde,
A rétla matindai,
A delrad na deachta,
A thaitnem na soillsi suthaine,
[A thopur in bethad bith-buain,]
A thuicsi an betha rundai,
A etirsidaigthe na nuile duine,
A thairngertaig na hecailse,
A oegaire tairise an treoid,
A frescisiu na niresech,
A aingil na comairli móire,
A fhir-faith,
A fhir-abstail,
A fhir-forcetlaid,
A uasal-shacairt,
A Maigistir,
A Nasarda,
A glan-mongaich,
A shasad bith-béo,
A bile an betha[d],
[A fhir-nem],
A fhir-fhinemain,
A flesc do freim Iesse,
A rí Israel,
A shlainicid,
A dorus an betha[d]
A blath togaide in maige,
A lil na nglenn,
A ail na sonairte,
A cloch uillech,
A Sion nemdai,
A fotha na hirse,
A uain ennaic,
A mind,
A choera cennais,
A thathchrithid in chiniud[a] daon[d]a,
A fír-De,
A fhír-duine,
A leo,
A oc-daim,
A aquil,
A Christ crochdai,
A brithem bratha,
Airchis dín.
[Hec uerba ad Spiritum Sanctum pertinent.]
Airchis dín a Dé uile-cumachtaig, a Spirut Noib,
A Spirut as uaisle cech spirut.
A mér Dé,
A coimed na cristaide,
A comdidantaid na toirsech,
A choen-suaraich,
A etar-guthid trocar,
A thi[d]nachtaid ind fír-ecnai,
A auctair na scribture noibe,
A airrechtaid na érlabrai,
A Spirut secht-dealbaig,
A Spirut in ecnai,
A Spirut in inntlechtai,
A Spirut na comairle,
A Spirut na sonairte,
A Spirat ind fessa,
A Spirut na báide,
A Spirut ind uamain,
A Spirut na deirce,
A Spirut ind ratha,
A Spirut on ordnigther cech nuasal,
[A Spirut loisces na cinta,
A Spirut nighes na pectha,
A Spirut naomh fhollamnaighes na huile dule, aicsidhe & nem-fhaicsidhe,
Aircis dim,
A Dhe uili-cumachtaig, ind Athair nemdha, & a Meic aon-geine,
Aircis dim.
Aircis dim, a Athair, a Meic, a Spirut naom.
Aircis dim a De aonda,
A De do nim, aircis dim.
Aircis dim, a De o fuilid, tria fuilid folla[m]nugud na nuile dul det, a De.
Rot be onoir & inocbail in secula seculorum. Amen.
Omnipotens Deus magnificetur in uniuersa terra, et reliqua.]
Source: https://celt.ucc.ie/published/G206009.html
Source:
https://acollectionofprayers.com/2018/07/21/the-litany-of-the-trinity-mugron/
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The Lorica of Mugron (10th century)
This Lorica of Mugron asks for the protection of the cross of Christ on all parts of the body. The idea is that Christ fills all our lives, so we do not need to be afraid. In one source, this Lorica was called “The Lorica of Columkille” (or Columba).
The cross of Christ upon this face,
and over this ear,
The cross of Christ upon this eye.
The cross of Christ upon this nose.
The cross of Christ upon this mouth.
The cross of Christ upon this tongue.
The cross of Christ upon this throat.
The cross of Christ upon this back.
The cross of Christ upon this side.
The cross of Christ upon this belly …
The cross of Christ upon my hands,
from my shoulders to my palms.
The cross of Christ over my legs,
The cross of Christ with me before me,
The cross of Christ with me after me,
The cross of Christ to face every trouble
in valley and hill.
The cross of Christ as I look east.
The cross of Christ toward the sunset.
In the north and south. never stopping,
the cross of Christ always there.
The cross of Christ over my teeth,
to protect from harm and danger.
The cross of Christ over my stomach.
The cross of Christ over my heart.
The cross of Christ up to highest heaven.
The cross of Christ down to earth.
There shall come no evil nor suffering
to my body or to my soul.
The cross of Christ at my sitting.
The cross of Christ at my lying.
The cross of Christ all my strength,
until we reach the King of heaven.
The cross of Christ over my community.
The cross of Christ over my church.
The cross of Christ in the next world.
The cross of Christ in this.
From the top of my head
to the sole of my foot,
O Christ, in all trouble,
I trust in the protection of your cross.
Until the day I die
before returning to the earth,
I shall trace on myself
the cross of Christ upon this face.
Source: From the Lorica of Mugron, d. 980-981, composite translation, based mostly on The Irish Liber Hymnorum, by John Henry Bernard, 1898, p. 212
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Original in old Irish:
Cros Chríst tarsin n-gnúis-se, tarsin g-clúais fon cóir-se.
Cros Chríst tarsin súil-se.
Cros Chríst tarsin sróin-se.
Cros Chríst tarsin m-bél-sa.
Cros Chríst tarsin cráes-sa.
Cros Chríst tarsin cúl-sa.
Cros Chríst tarsin táeb-sa.
Cros Chríst tarsin m-broinn-se (is amlaid as chuimse).
Cros Chríst tarsin tairr-se.
Cros Chríst tarsin n-druim-se.
Cros Chríst tar mo láma óm gúaillib com basa.
Cros Chríst tar mo lesa.
Cros Chríst tar mo chasa.
Cros Chríst lem ar m’ agaid.
Cros Chríst lem im degaid.
Cros Chríst fri cach n-doraid
eitir fán is telaig.
Cros Chríst sair frim einech
Cros Chríst síar fri fuined.
Tes, túaid cen nach n-anad,
Cros Chríst cen nach fuirech.
Cros Chríst tar mo déta
nám-tháir bét ná bine.
Cros Chríst tar mo gaile.
Cros Chríst tar mo chride.
Cros Chríst súas fri fithnim.
Cros Chríst sís fri talmain.
Ní thí olc ná urbaid
dom chorp ná dom anmain.
Cros Chríst tar mo suide.
Cros Chríst tar mo lige.
Cros Chríst mo bríg uile
co roisem Ríg nime.
Cros Chríst tar mo muintir.
Cros Chríst tar mo thempal.
Cros Chríst isin altar.
Cros Chríst isin chentar.
O mullach mo baitse
co ingin mo choise,
a Chríst, ar cach n-gábad
for snádad do chroise.
Co laithe mo báis-se,
ría n-dol isin n-úir-se,
cen (ainis) do-bér-sa
Cros Chríst tarsin n-gnúis-se.
Source:
https://acollectionofprayers.com/2018/07/30/the-lorica-of-mugron/
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Prayers for the Sick from the Book of Dimma (7th century)
The Evangelist Mark, from the Book of Dimma
Let us pray, brothers, to the Lord our God for our brother _____, who now suffers under severe hardships, that the goodness of the Lord may heal him with heavenly medicine. May he who has given the soul, also preserve it; through our Lord. [1]
To the almighty living God, who restores and strengthens all his works, let us pray, dear brothers, for our sick brother, that either in renewal or recovery the creature may feel the hand of the creator; in the man of his making may the tender Father recreate his work; through our Lord. [2]
O Lord, holy Father, author of the universe, almighty and eternal God, to whom all are alive. You bring the dead to life and call things that are not as those that are. Since you are the maker, in love do your work for this person you have fashioned; through our Lord. [3]
To God, in whose hands are the support of the living and the life of the dead, we pray that this infirm body may be cured and this soul be healed, that what he does not deserve by merit, he may receive by our prayers for your mercy’s sake; through our Lord. [4]
O God, you do not desire the death of a sinner but that he turn and live. Forgive the sins of this man who has turned to you with all his heart, and give him the grace of eternal life; through our Lord. [5]
O God, you always govern your creatures with tender affection. Hear our prayers for your servant _____, who is suffering from bodily sickness. Visit him with your deliverance, and give him the medicine of your heavenly grace; through our Lord. [6]
Source: The Book of Dimma, 7th century. Prayer #6 is also found in Gelasian sources.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Originals in Latin:
Oremus, fratres, dominum deum nostrum pro fratre nostro .n. quem duri adpresens malum langoris adulcerat, ut eum domini pietas caelestibus dignetur curare medicinis ; qui dedit animam det etsalutem, perdominum nostrum. [1]
Deum uiuum omnipotentem, cui omnia opera restaurare [et] confirmare facillimum est, fratres carissimi, profratre nostro infirmo supliciter oremus, quo creatura manum sentiat creatoris aut inreparando aut inrecipiendo ; inhomine suo pius pater opus suum recreare dignetur, perdominum nostrum. [2]
Domine, sancte pater, uniuersitatis auctor, omnipotens aeternae deus, cui cuncta uiuunt, qui uiuificas mortuos et uocas ea quae non sunt, tanquam ea quae sunt, tuum solitum opus, qui es artifex, pie exerce in hoc plasmate tuo, perdominum. [3]
Deum in cuius manu tam alitus uiuentis quam uita morientis, fratres dilectissimi, deprecemur, ut corporis huius infirmitatem sanet et animae salutem prestet; ut quod per meritum non meretur, misericordiae gratia consequatur, orantibus nobis, perdominum. [4]
Deus, qui non uis mortem peccatoris, sed ut conuertatur et uiuat, huic adte excorde conuerso peccata dimite, et perennis uitae tribu[e] gratiam, perdominum. [5]
Deus, qui facturam tuam pio semper do[mi]nares afectu, inclina aurem tuam suplicantibus nobis tibi; ad famulum tuum .n. aduersitate ualitudinis corporis laborantem placitus respice; uisita eum insalutare tuo, et caelestis gratiae ad medicamentum, per dominum. [6]
https://acollectionofprayers.com/2018/08/06/prayers-for-the-sick-from-the-book-of-dimma/
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We Walk in the Light of this Bountiful Day (9th century)
We walk in the light of this bountiful day
in the great strength of the most high God of gods,
in the favor of Christ,
in the light of the Holy Spirit,
in faith of the patriarchs,
in the service of the prophets,
in the peace of the apostles,
in the joy of angels,
in the splendor of the saints,
in the work of the faithful,
in the strength of the righteous,
in the witness of the martyrs,
in the chastity of the virgins,
in the wisdom of God,
in the patience of many,
in the denial of the flesh,
in the control of the tongue,
in the abundance of peace,
in the praise of the Trinity,
in the sharpness of senses,
in continuing good works,
in step with the Spirit,
in the words of God,
in many blessings.
In this is the way of all who labor for Christ,
who led the saints into joy forever after their deaths,
that they might listen to the voices of the angels,
praising God and saying:
“Holy, holy, holy.”
Source: The Book of Cerne 9th century. Translated for A Collection of Prayers.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
In the original, “in the work of the faithful” is “in the work of the monks”
Original in Latin:
Ambulemus in prosperis huius diei luminis
IN uirtute altissimi dei deorum maximi
IN bene placito christi
IN luce spiritus sancti
IN fide patriarcharum
IN meritis prophetarum
IN pace apostolorum
IN gaudio angelorum
IN splendoribus sanctorum
IN operibus monachorum
IN uirtute iustorum
IN martyrio martyrum
IN castitate uirginum
IN dei sapientia
IN multa patientia
IN carnis abstinentia
IN linguae continentia
IN pacis habundantia
IN trinitatis laudibus
IN acutis sensibus
IN semper bonis actibus
IN formis spiritalibus
IN diuinis sermonibus
IN benedictionibus
IN his est iter omnium pro christo laborantium
qui deducit sanctos post obitum sempiternum in gaudium
Ut a audiam uocem Angelorum
deum laudantium ac dicentium
sanctus sanctus sanctus
https://acollectionofprayers.com/2018/07/24/we-walk-in-the-light-of-this-bountiful-day/
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The Lord’s Prayer from the Book of Cerne (9th century)
Father, in your tranquil world above,
may your kingdom come,
reveal your nourishing light.
Let your clear will be done
on earth and in heaven.
What is needed for life today,
the substance of holy bread,
provide to us soon.
Forgive countless debts of our wicked errors,
no different than we pardon our debtors.
Oh, keep temptation of the devil far away,
and likewise raise us up from evil
to light at your right hand.
Source: The Book of Cerne, 9th Century, translated by Paul C. Stratman for A Collection of Prayers.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Orginal in Latin, from The prayer book of Aedeluald the bishop: commonly called the Book of Cerne, ed. Arthur Benedict Kuypers.
Pater alte tui tranquillaque mundo –
Adueniat regnumque tuum lux alma recludat –
In caelo et in terra tua fiat clara uoluntas –
Uitalisque hodie sancti substantia panis –
Proueniat nobis tua mox largit(i)o soluat –
Innumera indulgens erroris debita praui –
Et nos haut aliter concedere fenore nostris –
Tetrisae ua procul temtatio daemonis absit –
Aeque malis tua nos in lucem dextera tollat –
Source:
https://acollectionofprayers.com/2018/07/16/the-lords-prayer-from-the-book-of-cerne/
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I Arise Today (Celtic Prayer) - St. Patrick (4th-5th century)
I arise today
embraced in the arms
of God the Father,
empowered by the strength
of God the Spirit,
immersed in the love
of God the Son.
I arise today
in the company
of the Trinity,
Father, Spirit and Son.
I arise today.
Source: Unknown, attributed as “A Celtic Prayer”
Source of this version: http://stoswaldsoswestry.org.uk/prayer-room/morning-and-evening-prayers/
https://acollectionofprayers.com/2016/08/23/i-arise-today/
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I Arise Today (St. Bridget) (5th-6th century)
I arise today
through a mighty strength:
God’s power to guide me,
God’s might to uphold me,
God’s eyes to watch over me,
God’s ear to hear me,
God’s word to give me speech,
God’s hand to guard me,
God’s way to lie before me,
God’s shield to shelter me,
God’s host to secure me.
Source: St. Bridget of Kildare (Bridget of Gael)
Source of this version: http://www.faithandworship.com/Celtic_Blessings_and_Prayers.htm
Also found here: http://www.worldprayers.org/archive/prayers/adorations/i_arise_today.html
Similar to St. Patrick’s Breastplate
Source:
https://acollectionofprayers.com/2018/02/01/i-arise-today-st-bridget/
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Sanctify, O Christ ! my words:
O Lord of the seven heavens !
Grant me the gift of wisdom,
O Sovereign of the bright sun !
O bright son who dost illuminate
The heavens with all their holiness !
O King who governest the angels !
O Lord of all the people !
Lord of the people,
King all-righteous and good !
May I receive the full benefit
Of praising Thy royal hosts.
Thy royal hosts I praise
Because Thou art my Sovereign ;
I have disposed my mind,
To be constantly beseeching Thee.
I beseech a favour from Thee,
That I be purified from my sins,
Through the peaceful bright-shining flock.
The royal host whom I celebrate.”
https://citydesert.wordpress.com/2014/03/11/oengus-the-culdee-hermit/
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St. Patrick’s Evensong (5th century)
May your holy angels, O Christ, Son of living God,
Guard our sleep, our rest, our shining bed.
Let them reveal true visions to us in our sleep,
O High Prince of the universe, O great King of the mysteries!
May no demons, no ill, no calamity or terrifying dreams
Disturb our rest, our willing, prompt repose.
May our watch be holy, our work, our task,
Our sleep, our rest without stop, without break.
Source: St. Patrick’s Evensong, translated as prose by Kuno Meyer in Selections from Ancient Irish Poetry, New York, 1911.
Source of this version: Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
Version in verse:
Jesus, Son of God most high,
May your holy angels keep
Watch around us as we lie
In our shining beds asleep.
Time’s hid veil with truth to pierce
Let them teach our dreaming eyes,
High King of the Universe,
High Priest of the Mysteries.
May no demon of the air,
May no malice of our foes,
Evil dream or haunting care
Mar our willing, prompt repose!
May our vigils hallowed be
By the tasks we undertake!
May our sleep be fresh and free,
Without stop and without break.
St. Patrick’s Evensong, translated as poetry, from A Celtic Psaltery, New York, 1917.
Source:
https://acollectionofprayers.com/2018/07/31/st-patricks-evensong/
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A PRAYER TO THE HOLY VIRGIN MARY MOTHER OF GOD (AN ANCIENT IRISH PRAYER)
Gentle Mary, noble maiden, give us help!
Shrine of our Lord's body, casket of the mysteries!
Queen of queens, pure holy maiden,
Pray for us that our wretched transgression be forgiven for Thy sake.
Merciful one, forgiving one, with the grace of the Holy Spirit,
Pray with us the true-judging King of the goodly ambrosial clan.
Branch of Jesse's tree in the beauteous hazel-wood,
Pray for me until I obtain forgiveness of my foul sins.
Mary, splendid diadem, Thou that hast saved our race,
Glorious noble torch, orchard of Kings!
Brilliant one, transplendent one, with the deed of pure chastity,
Fair golden illumined ark, holy daughter from Heaven!
Mother of righteousness, Thou that excellest all else,
Pray with me Thy first-born to save me on the day of Doom.
Noble rare star, tree under blossom,
Powerful choice lamp, sun that warmeth every one.
Ladder of the great track by which every saint ascends,
Mayst Thou be our safeguard towards the glorious Kingdom.
[Pg 33]
Fair fragrant seat chosen by the King,
The noble guest who was in Thy womb three times three months.
Glorious royal porch through which He was incarnated,
The splendid chosen sun, Jesus, Son of the living God.
For the sake of the fair babe that was conceived in Thy womb,
For the sake of the holy child that is High-King in every place,
For the sake of His cross that is higher than any cross,
For the sake of His burial when He was buried in a stone-tomb,
For the sake of His resurrection when He arose before every one,
For the sake of the holy household from every place to Doom,
Be Thou our safeguard in the Kingdom of the good Lord,
That we may meet with dear Jesus—that is our prayer—hail!
https://www.gutenberg.org/files/32030/32030-h/32030-h.htm#Page_32
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A Doxology - A Doxology from the Antiphonary of Bangor of Ireland (9th century)
We worship you, eternal Father.
We call on you, eternal Son.
And we confess you, Holy Spirit,
dwelling in one divine unity.
One God in three persons,
we give you praise and thanks,
and ask that we may join our voices
to sing in your unending praise,
now and forever.
Source: Antiphonary of Bangor, ninth century
Source of this version: Translated and reworked from the Latin text for A Collection of Prayers.
© 2016 Paul C. Stratman
Translation of Doxology “Te Patrem adoremus aeternum” by Paul C. Stratman is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Please contact for any commercial usage.
Original in Latin:
123. Post laudate pueri dominum in dominico die.
Te Patrem adoramus aeternum.
Te sempiternum Filium invocamus.
Teque Spiritum Sanctum
in una divinitatis substantia manentem confitemur.
Tibi uni Deo in Trinitate
debitas laudes et gratias referimus,
ut te incessabili voce laudare mereamur,
per aeterna saecula saeculorum.
The Antiphonary of Bangor and The Divine Offices of Bangor is now available in paperback through Amazon.com. It is also available for Amazon Kindle. This is a new translation of the entire Antiphonary into comtemporary liturgical English.
https://acollectionofprayers.com/2016/08/05/a-doxology/
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Evening Prayers - Two Evening Prayers from the Antiphonary of Bangor (9th century)
FOR PEACE
Antiphon:
We have sinned,
and have acted wickedly. (2 Chronicles 6:37 ESV)
Collect:
You have redeemed us, O Lord, God of truth, by your holy blood. Now help us in all things, Jesus Christ, for you live and reign with the Father and the Holy Spirit, one God, now and forever.
Amen.
Antiphon
Great peace have those who love your law;
nothing can make them stumble. (Psalm 119:165 ESV)
Collect
Let your peace, O Lord, heavenly King, always remain in our hearts, that we need not fear the terror of the night, for you live and reign with the Father and the Holy Spirit, one God, now and forever.
Amen.
Source: Antiphonary of Bangor, ninth century
Source of this version: Translated and reworked from the Latin text for A Collection of Prayers.
© 2016 Paul C. Stratman
Translation of Prayers “Redemisti nos, Domine Deus / You have redeemed us, O Lord,” and “Pax tua, Domine, rex caelestis / Let your peace, O Lord, heavenly King” by Paul C. Stratman are licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Please contact for any commercial usage.
“You have redeemed us…” is a reference to Psalm 31:5
“Now help us…” may be a reference to Psalm 70:1
“that we need not fear the terror of the night” is a reference to Psalm 91:5
Originals in Latin:
34. Ad pacem Celebrandam
Ant. Injuste egimus, iniquitatem fecimus.
Collectio. Redemisti nos, Domine Deus veritatis, in tuo sancto sanguine, nunc adjuva nos in omnibus, Jesu Christe, Qui regnas, &c
Ant. Pax multa diligentibus legem tuam; et non est illis scandalum.
Collectio. Pax tua, Domine, rex caelestis, permaneat semper in visceribus nostris, ut non timeamus a timore nocturne, Qui regnas &c
The Antiphonary of Bangor and The Divine Offices of Bangor is now available in paperback through Amazon.com. It is also available for Amazon Kindle. This is a new translation of the entire Antiphonary into comtemporary liturgical English.
https://acollectionofprayers.com/2016/08/05/evening-prayers/
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Blessing from the Book of Cerne (9th century)
God the Father bless me,
Christ guard me,
the Holy Spirit enlighten me,
all the days of my life!
The Lord be the defender and guardian
of my soul and my body, now and ever! Amen.
The right hand of the Lord preserve me always to old age!
The grace of Christ perpetually defend me from the enemy!
Direct, Lord, my heart into the way of peace.
Hasten to save me, O God!
O Lord, come quickly to help me!
Source: The Book of Cerne
Source of this version: Modified from http://assets.newscriptorium.com/collects-and-prayers/prmanual.htm
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
“Hasten…” is a reference to Psalm 70:1
Original in Latin:
Benedicat me deus pater
custodiat me christus
inluminet me spiritus sanctus
omnibus diebus vitae meae
Sit dominus defensor
Atttque custus animi mei et corporis mei et nunc et semper
et in saecula saeculorum. Amen.
dextera me domini conseruet semper ein aevum.
Direge domine cor meum in viam pacis.
…
Domine Deus in adjutorium meum intende domine ad adivuan meum adnuntiavit laudem tuam.
Prayer Book of Aedeluald the Bishop, Commonly Called the Book of Cerne, p. 101-102.
Illustration from the Book of Cerne, Cambridge University Library, wikipedia.com
https://acollectionofprayers.com/2016/07/20/blessing-from-the-book-of-cerne/
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St. Patrick’s Creed (5th century)
Our God, God of all people,
God of heaven and earth, sea and rivers,
God of sun and moon, of all stars,
God of highest mountain, of deepest valleys,
God over heaven and in heaven and under heaven.
He has his dwelling
in heaven and earth and sea
and all that is in them.
He inspires all,
he gives life to all,
he surpasses all,
he upholds all.
He ignites the light of the sun.
He surrounds the stars and tells them to shine.
He makes fountains in dry lands,
and dry islands in the sea,
and stars to serve the greater lights.
He has a Son,
coeternal with him and like him.
The Son is not younger than the Father,
neither is the Father older than the Son.
And the Holy Spirit breathes in them.
Not separate are the Father and Son and Holy Spirit.
Source: St. Patrick, fifth century, in The Tripartite Life of Patrick, 1887, p. 315-316
Translated for Prayers of the Ancient Celtic Church
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
https://acollectionofprayers.com/2016/07/01/st-patricks-creed/
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St. Patrick’s Creed (from ‘The Confession of St. Patrick’) (5th century)
There is no other God,
and there never was another,
nor will there be any after him
except God the Father, without beginning.
From him is all beginning.
He upholds all things.
And his Son Jesus Christ
whom together with the Father
we testify to have always existed.
Before the beginning of the world
he was spiritually present with the Father.
Begotten in an indescribable manner before all beginning.
By him all things visible and invisible were made.
He was made man,
and having overcome death
was received into heaven to the Father:
And the Father has bestowed on him
the name that is above every name,
so that at the name of Jesus
every knee should bow,
in heaven and on earth and under the earth,
and every tongue confess
that Jesus Christ is Lord and God.
In him we believe,
and we await his coming
who before long shall judge the quick and dead.
He will render to everyone according to his deeds,
and has poured out abundantly on us
the gift of the Holy Spirit,
even the pledge of immortality,
who makes those that believe and obey
to be the sons of God the Father
and joint-heirs with Christ.
Him we confess and adore —
one God in the Trinity of the sacred name.
Source: St. Patrick, fifth century, from The Confession of St. Patrick
The Confession of Patrick, Tr. Olden, 1853, p. 44-46
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
https://acollectionofprayers.com/2016/07/01/st-patricks-creed-from-the-confession-of-st-patrick/
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ANCIENT PRAYER TO THE BLESSED VIRGIN.
(Translated from the Irish of the Eighth Century.)
O Great Mary,
Most Great of women,
Queen of the Angels,
Woman full of, and replete with the grace of the Holy Spirit,
Blessed and Most Blessed,
Mother of Eternal Glory,
Mother of the Heavenly and Earthly Church,
Mother of Love and Indulgence,
Mother of the Golden Light,
Honor of the Sky,
Sign of Tranquillity,
Gate of Heaven,
Golden Casket,
Temple of the Divinity,
Beauty of Virgins,
Mistress of the Tribes,
Fountain of the Parterres,
Mother of the Orphans,
Breast of the Infants,
Solace of the Wretched,
Star of the Sea,
Handmaid of God,
Mother of the Redeemer,
Resplendent like the Sun,
Destruction of Eve’s Disgrace,
Regeneration of Life,
Chief of the Virgins,
Inclosed Garden,
Closely-locked Fountain,
Mother of God,
Perpetual Virgin,
Holy Virgin,
Prudent Virgin,
Serene Virgin,
Chaste Virgin,
Temple of the Living God,
Royal Throne of the Eternal King,
Sanctuary of the Holy Spirit,
Virgin of the Roof of Jesus,
Cedar of Mount Lebanon,
Cypress of Mount Sion,
Crimson Rose of the Land of Jacob,
Blooming like the Olive Tree,
Glorious Son-bearer,
Light of Nazareth,
Glory of Jerusalem,
Beauty of the World,
Noblest Boon of the Christian Flock,
Queen of Life,
Ladder of Heaven :
Hear the petition of the poor; spurn not the wounds and groans of the miserable. Let the devotion of our sighs be carried through thee to the presence of the Creator, for we are not ourselves worthy of being heard, because of our evil deserts. O powerful Mistress of Heaven and Earth, dissolve our trespasses and our sins; destroy our wickedness and corruptions; raise the fallen, the debilitated and the fettered; loosen the condemned; repair, through thyself, the transgressions of our immoralities and of our vices; appease for us the Judge, by thy voice and thy supplications; allow us not to be carried off from these among the spoils of our enemies; allow not our souls to be condemned, but take us to thyself, forever, under thy protection. We beseech thee and pray thee further, O Holy Mary, through thy great supplication, from thy only Son, that is Jesus Christ, the Son of the Living God, that God may defend us from all straits and temptations, and obtain for us, from the God of Creation, that we may all receive from Him the forgiveness and remission of all our sins and trespasses, and that we may obtain from Him further, through thy supplication, the perpetual occupation of the Heavenly Kingdom through the eternity of life; in the presence of the Saints and of the world, which may we deserve and may we occupy, in sæcula sæculorum—Amen.
https://hieronymopolis.wordpress.com/2010/08/06/an-ancient-irish-litany-of-the-blessed-virgin/
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Blessing from St. Patrick’s Breastplate (5th century)
May the strength of God pilot us.
May the power of God preserve us.
May the wisdom of God instruct us.
May the hand of God protect us.
May the way of God direct us.
May the shield of God defend us.
May the host of God guard us
against the snares of evil
and the temptations of the world.
May Christ be with us.
Christ before us.
Christ in us.
Christ over us.
May your salvation, O Lord,
be always ours
this day and forever more.
Source: St. Patrick, from “St. Patrick’s Breastplate”
Source of this version: http://www.oursanctuary.net/breastplate.html
https://acollectionofprayers.com/2016/07/19/blessing-from-st-patricks-breastplate/
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Confession of Sins from the Book of Cerne (9th century)
I come before your sight, O Lord,
as one accused with my conscience as witness.
I pray, not daring to ask what I am not worthy to receive.
But Lord, you know everything
that drives us to confess to you;
what we are ashamed of,
and the sins we were not afraid to commit.
With these words we yield to you our hearts and minds,
and commend to you what we say,
but not what we have done.
Spare us, O Lord, and forgive the sins we confess.
Have mercy on those who call to you.
And because my senses are weak
in comprehending your mysteries,
grant, Lord, the things we do not ask
because of the hardness of our hearts,
and grant us pardon;
through Jesus Christ our Lord. Amen.
Source: Book of Cerne,
In Latin:
Ante oculos tuos domine reus conscientiae testis adsisto rogare non audeo quod impetrare non merear . Tu enim scis domine omnia quae aguntur in nobis erubescimus confitere quod per nos non timemus conmittere . Uerbis tibi tantum obsequimur corde autem mentimus . et quod uelle nos dicimus nolle nostris actibus adprobamus . parce domine confitentibus ignosce peccantibus . miserere te rogantibus . et quia in sacramentis tuis meus sensus infirmus est . praesta domine ut qui ex nobis duri cordis uerba non suscipis . per te nobis ueniam largiaris iesus christus dominus noster . Amen.
https://acollectionofprayers.com/2018/11/14/confession-of-sins-from-the-book-of-cerne/
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St. Patrick’s Breastplate (5th century)
“Lorica” was originally the word for a breastplate that a Roman soldier would wear. Loricas were prayers for protection—sometimes praying for protection from every angle, or protection for every part of the body. St. Patrick’s Breastplate is also known as “The Lorica.”
I arise today
through a mighty strength, the invocation of the Trinity,
through belief in the Threeness,
through confession of the Oneness
of the Creator of creation.
I arise today
through the strength of Christ’s birth and his baptism,
through the strength of his crucifixion and his burial,
through the strength of his resurrection and his ascension,
through the strength of his descent for the judgment of doom.
I arise today
through the strength of the love of cherubim,
in the obedience of angels,
in the service of archangels,
in the hope of resurrection to meet with reward,
in the prayers of patriarchs,
in the predictions of prophets,
in the preaching of apostles,
in the faith of confessors,
in the innocence of holy virgins,
in the deeds of righteous men.
I arise today, through
the strength of heaven,
the light of the sun,
the radiance of the moon,
the whiteness of snow,
the splendor of fire,
the speed of lightning,
the swiftness of wind,
the depth of the sea,
the stability of the earth,
the firmness of rock.
I arise today, through
God’s strength to pilot me,
God’s power to sustain me,
God’s wisdom to guide me,
God’s eye to look before me,
God’s ear to hear me,
God’s word to speak for me,
God’s hand to guard me,
God’s path to go before me,
God’s shield to protect me,
God’s host to save me
from snares of devils,
from temptation of vices,
from allurements of nature,
from everyone who shall wish me ill,
afar and near,
alone or in a crowd.
I summon today
all these powers to stand between me
and every cruel and merciless power
that may oppose my body and soul,
against incantations of false prophets,
against black laws of paganism,
against false laws of heretics,
against deceit of idolatry,
against spells of witches and smiths and wizards,
against every knowledge that corrupts man’s body and soul;
Christ to shield me today
against poison, against burning,
against drowning, against wounding,
so that there may come to me an abundance of reward.
Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of everyone who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.
I arise today
through a mighty strength, the invocation of the Trinity,
through belief in the Threeness,
through confession of the Oneness
of the Creator of creation.
Salvation belongs to the Lord.
Salvation belongs to the Lord.
Christ is salvation.
May your salvation, O Lord, be with us always.
Source: St. Patrick
Source of this version: Modified from the translation by Kuno Meyer
Selections from Ancient Irish Poetry, 1911, p. 25-28
Included in Prayers from the Ancient Celtic Church, © 2018, Paul C. Stratman
The section, “Christ with me, Christ before me…” has been set to music by a modern composer. It is called “The Deer’s Cry” by Arvo Pärt.
Variant: Versified by Cecil Frances Alexander d. 1895.
I bind unto myself today
the strong name of the Trinity
by invocation of the same,
the Three in One and One in Three.
I bind this day to me forever,
by power of faith, Christ’s incarnation,
his baptism in the Jordan river,
his death on cross for my salvation,
his bursting from the spiced tomb,
his riding up the heavenly way,
his coming at the day of doom,
I bind unto myself today.
I bind unto myself today
the virtues of the starlit heaven,
the glorious sun’s life-giving ray,
the whiteness of the moon at even,
the flashing of the lightning free,
the whirling wind’s tempestuous shocks,
the stable earth, the deep salt sea
around the old eternal rocks.
I bind unto myself today
the power of God to hold and lead,
God’s eye to watch, God’s might to stay,
God’s ear to hearken to my need,
the wisdom of my God to teach,
God’s hand to guide, God’s shield to ward,
the word of God to give me speech,
God’s heavenly host to be my guard.
Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me.
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.
I bind unto myself the name,
the strong name of the Trinity
by invocation of the same,
the Three in One and One in Three,
of whom all nature has creation,
eternal Father, Spirit, Word.
Praise to the Lord of my salvation;
salvation is of Christ the Lord!
Source of this version: http://www.hymnary.org/text/i_bind_unto_myself_today
Reference: https://en.wikipedia.org/wiki/Saint_Patrick%27s_Breastplate
Version in Irish Gaelic, thought to be the original:
Atomriug indiu
niurt tréun:
togairm Trindóit
faístin Oendatad,
i nDúlemon dáil.
Atomriug indiu
niurt gene Críst cona bathius,
niurt a chrochtho cona adnacul,
niurt a essérgi cona fhresgabáil,
niurt a thoíniudo fri brithemnas mbrátho.
Atomriug indiu
niurt gráid hiruphin,
i n-aurlataid aingel,
i frestul inna n-archaingel,
i freiscisin esséirgi
ar chiunn fochraicce,
i n-ernaigthib uasalathrach,
i tairchetlaib fáithe,
i preceptaib apstal,
i n-iresaib foísmedach,
i n-enccai noebingen,
i ngnímaib fer firén.
Atomriug indiu
niurt nime,
soilsi gréne,
étrochtai éscai,
áni thened,
déni lóchet,
luaithi gaíthe,
fudomnai mara,
tairismigi thalman,
cobsaidi ailech.
Atomriug indiu
niurt Dé dom luamairecht.
Cumachtae nDé dom chumgabáil,
ciall Dé dom inthús,
rose nDé dom remcisiu,
cluas Dé dom étsecht,
briathar Dé dom erlabrai,
lám Dé dom imdegail,
intech Dé dom remthechtas,
sciath Dé dom imdítin,
sochraite Dé dom anacul
ar intledaib demnae,
ar aslagib dualche,
ar forimthechtaib aicnid,
ar cech duine mídúthrastar dam,
i céin ocus i n-ocus,
i n’uathud ocus i sochaidi.
Crist dom imdegail indiu
ar neim, ar loscud, ar bádud, ar guin,
condom-thair ilar fochraicce.
Críst limm, Críst reum, Críst im degaid,
Críst indium, Críst ísum, Críst uasum,
Críst desum, Críst tuathum,
Críst i llius, Críst i sius, Críst i n-erus,
Críst i cridiu cech duini immumrorda,
Críst i ngin cech oín rodom-labrathar,
Críst i cech rusc nonom-dercathar,
Críst i cech cluais rodom-chloathar.
Atomriug indiu
niurt tréun:
togairm Trindóit,
cretim Treodatad,
faístin Oendatad,
i nDúlemon dáil.
Domini est salus,
Domini est salus,
Christi est salus
salus tua, Domine, sit semper nobiscum.
Source of this version: http://irishpage.com/patrick/deercry.htm
Version in Latin:
Ad Temoriam hodie potentiam praepollentem invoco Trinitatis,
Credo in Trinitatem sub unitate numinis elementorum.
Apud Temoriam hodie virtutem nativitatis Christi cum ea ejus baptismi,
Virtutem crucifixionis cum ea ejus sepulturae,
Virtutem resurrectionis cum ea ascensionis,
Virtutem adventus ad judicium aeternum.
Apud Temoriam hodie virtutem amoris Seraphim in obsequio angelorum,
In spe resurrectionis ad adipiscendum praemium.
In orationibus nobilium Patrum,
In praedictionibus prophetarum,
In praedicationibus apostolorum,
In fide confessorum,
In castitate sanctarum virginum,
In actis justorum virorum.
Apud Temoriam hodie potentiam coeli,
Lucem solis,
Candorem nivis,
Vim ignis,
Rapiditatem fulguris,
Velocitatem venti,
Profunditatem maris,
Stabilitatem terrae,
Duritiam petrarum.
Ad Temoriam hodie potentia Dei me dirigat,
Potestas Dei me conservet,
Sapientia Dei me edoceat,
Oculus Dei mihi provideat,
Auris Dei me exaudiat,
Verbum Dei me disertum faciat,
Manus Dei me protegat,
Via Dei mihi patefiat,
Scutum Dei me protegat,
Exercitus Dei me defendat,
Contra insidias daemonum,
Contra illecebras vitiorum,
Contra inclinationes animi,
Contra omnem hominem qui meditetur injuriam mihi,
Procul et prope,
Cum paucis et cum multis.
Posui circa me sane omnes potentias has
Contra omnem potentiam hostilem saevam
Excogitatam meo corpori et meae animae;
Contra incantamenta pseudo-vatum,
Contra nigras leges gentilitatis,
Contra pseudo-leges haereseos,
Contra dolum idololatriae,
Contra incantamenta mulierum,
Et fabrorum ferrariorum et druidum,
Contra omnem scientiam quae occaecat animum hominis.
Christus me protegat hodie
Contra venenum,
Contra combustionem,
Contra demersionem,
Contra vulnera,
Donec meritus essem multum praemii.
Christus mecum,
Christus ante me,
Christus me pone,
Christus in me,
Christus infra me,
Christus supra me,
Christus ad dextram meam,
Christus ad laevam meam,
Christus hine,
Christus illine,
Christus a tergo.
Christus in corde omnis hominis quem alloquar,
Christus in ore cujusvis qui me alloquatur,
Christus in omni oculo qui me videat,
Christus in omni aure quae me audiat.
Ad Temoriam hodie potentiam praepollentem invoco Trinitatis.
Credo in Trinitatem sub Unitate numinis elementorum.
Domini est salus,
Domini est salus,
Christi est salus,
Salus tua, Domine, sit semper nobiscum.
https://acollectionofprayers.com/2016/06/19/st-patricks-breastplate/
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AN EVEN-SONG - SAINT PATRICK OF IRELAND SANG THIS
May Thy holy angels, O Christ, son of living God,
Guard our sleep, our rest, our shining bed.
Let them reveal true visions to us in our sleep,
O high-prince of the universe, O great king of the mysteries!
May no demons, no ill, no calamity or terrifying dreams
Disturb our rest, our willing, prompt repose.
May our watch be holy, our work, our task,
Our sleep, our rest without let, without break.
https://www.gutenberg.org/files/32030/32030-h/32030-h.htm#Page_28
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ON THE FLIGHTINESS OF THOUGHT (Ancient Irish Prayer)
Shame to my thoughts, how they stray from me!
I fear great danger from it on the day of eternal Doom.
During the psalms they wander on a path that is not right:
They fash, they fret, they misbehave before the eyes of great God.
Through eager crowds, through companies of wanton women,
Through woods, through cities—swifter they are than the wind.
Now through paths of loveliness, anon of riotous shame!
Without a ferry or ever missing a step they go across every sea:
Swiftly they leap in one bound from earth to heaven.
They run a race of folly anear and afar:
After a course of giddiness they return to their home.
Though one should try to bind them or put shackles on their feet,
They are neither constant nor mindful to take a spell of rest.
Neither sword-edge nor crack of whip will keep them down strongly:
As slippery as an eel's tail they glide out of my grasp.
[Pg 36]
Neither lock nor firm-vaulted dungeon nor any fetter on earth,
Stronghold nor sea nor bleak fastness restrains them from their course.
O beloved truly chaste Christ to whom every eye is clear,
May the grace of the seven-fold Spirit come to keep them, to check them!
Rule this heart of mine, O dread God of the elements,
That Thou mayst be my love, that I may do Thy will.
That I may reach Christ with His chosen companions, that we may be together!
They are neither fickle nor inconstant—not as I am.
https://www.gutenberg.org/files/32030/32030-h/32030-h.htm#Page_35
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